TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 31:10–31. His four-level outline is real structure in the source text, so it is rendered as structure.
This description of the virtuous woman is designed to show what wives the women should make and what wives the men should choose; it consists of twenty-two verses, each beginning with a letter of the Hebrew alphabet in order, as some of the Psalms, which makes some think it was no part of the lesson which Lemuel's mother taught him, but a poem by itself, written by some other hand, and perhaps had been commonly repeated among the pious Jews, for the ease of which it was made alphabetical. We have the abridgment of it in the New Testament (Ti1 2:9, Ti1 2:10, Pe1 3:1-6), where the duty prescribed to wives agrees with this description of a good wife; and with good reason is so much stress laid upon it, since it contributes as much as any one thing to the keeping up of religion in families, and the entail of it upon posterity, that the mothers be wise and good; and of what consequence it is to the wealth and outward prosperity of a house every one is sensible. He that will thrive must ask his wife leave. Here is,
I.A general enquiry after such a one (Pro 31:10), where observe,
1.The person enquired after, and that is a virtuous woman - a woman of strength (so the word is), though the weaker vessel, yet made strong by wisdom and grace, and the fear of God: it is the same word that is used in the character of good judges (Exo 18:21), that they are able men, men qualified for the business to which they are called, men of truth, fearing God. So it follows, A virtuous woman is a woman of spirit, who has the command of her own spirit and knows how to manage other people's, one that is pious and industrious, and a help meet for a man. In opposition to this strength, we read of the weakness of the heart of an imperious whorish woman, Eze 16:30. A virtuous woman is a woman of resolution, who, having espoused good principles, is firm and steady to them, and will not be frightened with winds and clouds from any part of her duty.
2.The difficulty of meeting with such a one: Who can find her? This intimates that good women are very scarce, and many that seem to be so do not prove so; he that thought he had found a virtuous woman was deceived; Behold, it was Leah, and not the Rachel he expected. But he that designs to marry ought to seek diligently for such a one, to have this principally in his eye, in all his enquiries, and to take heed that he be not biassed by beauty or gaiety, wealth or parentage, dressing well or dancing well; for all these may be and yet the woman not be virtuous, and there is many a woman truly virtuous who yet is not recommended by these advantages.
3.The unspeakable worth of such a one, and the value which he that has such a wife ought to put upon her, showing it by his thankfulness to God and his kindness and respect to her, whom he must never think he can do too much for. Her price is far above rubies, and all the rich ornaments with which vain women adorn themselves. The more rare such good wives are the more they are to be valued.
II.A particular description of her and of her excellent qualifications.
1.She is very industrious to recommend herself to her husband's esteem and affection. Those that are good really will be good relatively. A good woman, if she be brought into the marriage state, will be a good wife, and make it her business to please her husband, Co1 7:34. Though she is a woman of spirit herself, yet her desire is to her husband, to know his mind, that she may accommodate herself to it, and she is willing that he should rule over her.
(1.)She conducts herself so that he may repose an entire confidence in her. He trusts in her chastity, which she never gave him the least occasion to suspect or to entertain any jealousy of; she is not morose and reserved, but modest and grave, and has all the marks of virtue in her countenance and behaviour; her husband knows it, and therefore his heart doth safely trust in her; he is easy, and makes her so. He trusts in her conduct, that she will speak in all companies, and act in all affairs, with prudence and discretion, so as not to occasion him either damage or reproach. He trusts in her fidelity to his interests, and that she will never betray his counsels nor have any interest separate from that of his family. When he goes abroad, to attend the concerns of the public, he can confide in her to order all his affairs at home, as well as if he himself were there. She is a good wife that is fit to be trusted, and he is a good husband that will leave it to such a wife to manage for him.
(2.)She contributes so much to his content and satisfaction that he shall have no need of spoil; he needs not be griping and scraping abroad, as those must be whose wives are proud and wasteful at home. She manages his affairs so that he is always before-hand, has such plenty of his own that he is in no temptation to prey upon his neighbours. He thinks himself so happy in her that he envies not those who have most of the wealth of this world; he needs it not, he has enough, having such a wife. Happy the couple that have such a satisfaction as this in each other!
(3.)She makes it her constant business to do him good, and is afraid of doing any thing, even through inadvertency, that may turn to his prejudice, Pro 31:12. She shows her love to him, not by a foolish fondness, but by prudent endearments, accommodating herself to his temper, and not crossing him, giving him good words, and not bad ones, no, not when he is out of humour, studying to make him easy, to provide what is fit for him both in health and sickness, and attending him with diligence and tenderness when any thing ails him; nor would she, no, not for the world, wilfully do any thing that might be a damage to his person, family, estate, or reputation. And this is her care all the days of her life; not at first only, or now and then, when she is in a good humour, but perpetually; and she is not weary of the good offices she does him: She does him good, not only all the days of his life, but of her own too; if she survive him, still she is doing him good in her care of his children, his estate, and good name, and all the concerns he left behind him. We read of kindness shown, not only to the living, but to the dead, Rut 2:20.
(4.)She adds to his reputation in the world (Pro 31:23): Her husband is known in the gates, known to have a good wife. By his wise counsels, and prudent management of affairs, it appears that he has a discreet companion in his bosom, by conversation with whom he improves himself. By his cheerful countenance and pleasant humour it appears that he has an agreeable wife at home; for many that have not have their tempers strangely soured by it. Nay, by his appearing clean and neat in his dress, every thing about him decent and handsome, yet not gaudy, one may know he has a good wife at home, that takes care of his clothes.
2.She is one that takes pains in the duty of her place and takes pleasure in it. This part of her character is much enlarged upon here.
(1.)She hates to sit still and do nothing: She eats not the bread of idleness, Pro 31:27. Though she needs not work for her bread (she has an estate to live upon), yet she will not eat it in idleness, because she knows that we were none of us sent into this world to be idle, that when we have nothing to do the devil will soon find us something to do, and that it is not fit that those who will not labour should eat. Some eat and drink because they can find themselves nothing else to do, and needless visits must be received with fashionable entertainments; these are eating the bread of idleness, which she has no relish for, for she neither gives nor receives idle visits nor idle talk.
(2.)She is careful to fill up time, that none of that be lost. When day-light is done, she does not then think it time to lay by her work, as those are forced to do whose business lies abroad in the fields (Psa 104:23), but her business lying within-doors, and her work worth candle-light, with that she lengthens out the day; and her candle goes not out by night, Pro 31:18. It is a mercy to have candle-light to supply the want of day-light, and a duty, having that advantage, to improve it. We say of an elaborate piece, It smells of the lamp.
(3.)She rises early, while it is yet night (Pro 31:15), to give her servants their breakfast, that they may be ready to go cheerfully about their work as soon as the day breaks. She is none of those who sit up playing at cards, or dancing, till midnight, till morning, and then lie in bed till noon. No; the virtuous woman loves her business better than her ease or her pleasure, is in care to be found in the way of her duty every hour of the day, and has more true satisfaction in having given meat to her household betimes in the morning than those can have in the money they have won, much more in what they have lost, who sat up all night at play. Those that have a family to take care of should not love their bed too well in a morning.
(4.)She applies herself to the business that is proper for her. It is not in a scholar's business, or statesman's business, or husbandman's business, that she employs herself, but in women's business: She seeks wool and flax, where she may have the best of each at the best hand, and cheapest; she has a stock of both by her, and every thing that is necessary to the carrying on both of the woollen and the linen manufacture (Pro 31:13), and with this she does not only set the poor on work, which is a very good office, but does herself work, and work willingly, with her hands; she works with the counsel or delight of her hands (so the word is); she goes about it cheerfully and dexterously, lays not only her hand, but her mind to it, and goes on in it without weariness in well-doing. She lays her own hands to the spindle, or spinning-wheel, and her hands hold the distaff (Pro 31:19), and she does not reckon it either an abridgment of her liberty or a disparagement to her dignity, or at all inconsistent with her repose. The spindle and the distaff are here mentioned as her honour, while the ornaments of the daughters of Zion are reckoned up to their reproach, Isa 2:18, etc.
(5.)She does what she does with all her might, and does not trifle in it (Pro 31:17); She girds her loins with strength and strengthens her arms; she does not employ herself in sitting work only, or in that which is only the nice performance of the fingers (there are works that are scarcely one remove from doing nothing); but, if there be occasion, she will go through with work that requires all the strength she has, which she will use as one that knows it is the way to have more.
3.She is one that makes what she does to turn to a good account, by her prudent management of it. She does not toil all night and catch nothing; no, she herself perceives that her merchandise is good (Pro 31:18); she is sensible that in all her labour there is profit, and that encourages her to go on in it. She perceives that she can make things herself better and cheaper than she can buy them; she finds by observation what branch of her employment brings in the best returns, and to that she applies herself most closely.
(1.)She brings in provisions of all things necessary and convenient for her family, Pro 31:14. No merchants' ships, no, not Solomon's navy, ever made a more advantageous return than her employments do. Do they bring in foreign commodities with the effects they export? So does she with the fruit of her labours. What her own ground does not produce she can furnish herself with, if she have occasion for it, by exchanging her own goods for it; and so she brings her food from afar. Not that she values things the more for their being far-fetched, but, if they be ever so far off, if she must have them she knows how to come by them.
(2.)She purchases lands, and enlarges the demesne of the family (Pro 31:16): She considers a field, and buys it. She considers what an advantage it will be to the family and what a good account it will turn to, and therefore she buys it; or, rather, though she have ever so much mind to it she will not buy it till she has first considered it, whether it be worth her money, whether she can afford to take so much money out of her stock as must go to purchase it, whether the title be good, whether the ground will answer the character given of it, and whether she has money at command to pay for it. Many have undone themselves by buying without considering; but those who would make advantageous purchases must consider, and then buy. She also plants a vineyard, but it is with the fruit of her hands; she does not take up money, or run into debt, to do it, but she does it with what she can spare out of the gains of her own housewifery. Men should not lay out any thing upon superfluities, till, by the blessing of God upon their industry, they have got before-hand, and can afford it; and then the fruit of the vineyard is likely to be doubly sweet, when it is the fruit of honest industry.
(3.)She furnishes her house well and has good clothing for herself and her family (Pro 31:22): She makes herself coverings of tapestry to hang her rooms, and she may be allowed to use them when they are of her own making. Her own clothing is rich and fine: it is silk and purple, according to her place and rank. Though she is not so vain as to spend much time in dressing herself, nor makes the putting on of apparel her adorning, nor values herself upon it, yet she has rich clothes and puts them on well. The senator's robes which her husband wears are of her own spinning, and they look better and wear better than any that are bought. She also gets good warm clothing for her children, and her servants' liveries. She needs not fear the cold of the most pinching winter, for she and her family are well provided with clothes, sufficient to keep out cold, which is the end chiefly to be aimed at in clothing: All her household are clothed in scarlet, strong cloth and fit for winter, and yet rich and making a good appearance. They are all double clothed (so some read it), have change of raiment, a winter suit and a summer suit.
(4.)She trades abroad. She makes more than she and her household have occasion for; and therefore, when she has sufficiently stocked her family, she sells fine linen and girdles to the merchants (Pro 31:24), who carry them to Tyre, the mart of the nations, or some other trading city. Those families are likely to thrive that sell more than they buy; as it is well with the kingdom when abundance of its home manufactures are exported. It is no disgrace to those of the best quality to sell what they can spare, nor to deal in trade and send ventures by sea.
(5.)She lays up for hereafter: She shall rejoice in time to come, having laid in a good stock for her family, and having good portions for her children. Those that take pains when they are in their prime will have the pleasure and joy of it when they are old, both in reflecting upon it and in reaping the benefit of it.
4.She takes care of her family and all the affairs of it, gives meat to her household (Pro 31:15), to every one his portion of meat in due season, so that none of her servants have reason to complain of being kept short or faring hard. She gives also a portion (an allotment of work, as well as meat) to her maidens; they shall all of them know their business and have their task. She looks well to the ways of her household (Pro 31:27); she inspects the manners of all her servants, that she may check what is amiss among them, and oblige them all to behave properly and do their duty to God and one another, as well as to her; as Job, who put away iniquity far from his tabernacle, and David, who would suffer no wicked thing in his house. She does not intermeddle in the concerns of other people's houses; she thinks it enough for her to look well to her own.
5.She is charitable to the poor, Pro 31:20. She is as intent upon giving as she is upon getting; she often serves the poor with her own hand, and she does if freely, cheerfully, and very liberally, with an out-stretched hand. Nor does she relieve her poor neighbours only, and those that are nigh at hand, but she reaches forth her hands to the needy that are at a distance, seeking opportunities to do good and to communicate, which is as good housewifery as any thing she does.
6.She is discreet and obliging in all her discourse, not talkative, censorious, nor peevish, as some are, that know how to take pains; no, she opens her mouth with wisdom; when she does speak, it is with a great deal of prudence and very much to the purpose; you may perceive by every word she says how much she governs herself by the rules of wisdom. She not only takes prudent measures herself, but gives prudent advice to others; and this not as assuming the authority of a dictator, but with the affection of a friend and an obliging air: In her tongue is the law of kindness; all she says is under the government of that law. The law of love and kindness is written in the heart, but it shows itself in the tongue; if we are kindly affectioned one to another, it will appear by affectionate expression. It is called a law of kindness, because it gives law to others, to all she converses with. Her wisdom and kindness together put a commanding power into all she says; they command respect, they command compliance. How forcible are right words! In her tongue is the law of grace, or mercy (so some read it), understanding it of the word and law of God, which she delights to talk of among her children and servants. She is full of pious religious discourse, and manages it prudently, which shows how full her heart is of another world even when her hands are most busy about this world.
7.That which completes and crowns her character is that she fears the Lord, Pro 31:30. With all those good qualities she lacks not that one thing needful; she is truly pious, and, in all she does, is guided and governed by principles of conscience and a regard to God; this is that which is here preferred far before beauty; that is vain and deceitful; all that are wise and good account it so, and value neither themselves nor others on it. Beauty recommends none to God, nor is it any certain indication of wisdom and goodness, but it has deceived many a man who has made his choice of a wife by it. There may be an impure deformed soul lodged in a comely and beautiful body; nay, many have been exposed by their beauty to such temptations as have been the ruin of their virtue, their honour, and their precious souls. It is a fading thing at the best, and therefore vain and deceitful. A fit of sickness will stain and sully it in a little time; a thousand accidents may blast this flower in its prime; old age will certainly wither it and death and the grave consume it. But the fear of God reigning in the heart is the beauty of the soul; it recommends those that have it to the favour of God, and is, in his sight, of great price; it will last for ever, and bid defiance to death itself, which consumes the beauty of the body, but consummates the beauty of the soul.
III.The happiness of this virtuous woman.
1.She has the comfort and satisfaction of her virtue in her own mind (Pro 31:25): Strength and honour are her clothing, in which she wraps herself, that is, enjoys herself, and in which she appears to the world, and so recommends herself. She enjoys a firmness and constancy of mind, has spirit to bear up under the many crosses and disappointments which even the wise and virtuous must expect to meet with in this world; and this is her clothing, for defence as well as decency. She deals honourably with all, and she has the pleasure of doing so, and shall rejoice in time to come; she shall reflect upon it with comfort, when she comes to be old, that she was not idle or useless when she was young. In the day of death it will be a pleasure to her to think that she has lived to some good purpose. Nay, she shall rejoice in an eternity to come; she shall be recompensed for her goodness with fulness of joy and pleasures for evermore.
2.She is a great blessing to her relations, Pro 31:28.
(1.)Her children grow up in her place, and they call her blessed. They give her their good word, they are themselves a commendation to her, and they are ready to give great commendations of her; they pray for her, and bless God that they had such a good mother. It is a debt which they owe her, a part of that honour which the fifth commandment requires to be paid to father and mother; and it is a double honour that is due to a good father and a good mother.
(2.)Her husband thinks himself so happy in her that he takes all occasions to speak well of her, as one of the best of women. It is no indecency at all, but a laudable instance of conjugal love, for husbands and wives to give one another their due praises.
3.She gets the good word of all her neighbours, as Ruth did, whom all the city of her people knew to be a virtuous woman, Rut 3:11. Virtue will have its praise, Phi 4:8. A woman that fears the Lord, shall have praise of God (Rom 2:29) and of men too. It is here shown,
(1.)That she shall be highly praised (Pro 31:29): Many have done virtuously. Virtuous women, it seems, are precious jewels, but not such rare jewels as was represented Pro 31:10. There have been many, but such a one as this cannot be paralleled. Who can find her equal? She excels them all. Note, Those that are good should aim and covet to excel in virtue. Many daughters, in their father's house, and in the single state, have done virtuously, but a good wife, if she be virtuous, excels them all, and does more good in her place than they can do in theirs. Or, as some explain it, A man cannot have his house so well kept by good daughters, as by a good wife.
(2.)That she shall be incontestably praised, without contradiction, Pro 31:31. Some are praised above what is their due, but those that praise her do but give her of the fruit of her hands; they give her that which she has dearly earned and which is justly due to her; she is wronged if she have it not. Note, Those ought to be praised the fruit of whose hands is praise-worthy. The tree is known by its fruits, and therefore, if the fruit be good, the tree must have our good word. If her children be dutiful and respectful to her, and conduct themselves as they ought, they then give her the fruit of her hands; she reaps the benefit of all the care she has taken of them, and thinks herself well paid. Children must thus study to requite their parents, and this is showing piety at home, Ti1 5:4. But, if men be unjust, the thing will speak itself, her own works will praise her in the gates, openly before all the people.
[1.]She leaves it to her own works to praise her, and does not court the applause of men. Those are none of the truly virtuous women that love to hear themselves commended.
[2.]Her own works will praise her; if her relations and neighbours altogether hold their peace, her good works will proclaim her praise. The widows gave the best encomium of Dorcas when they showed the coats and garments she had made for the poor, Act 9:39.
[3.]The least that can be expected from her neighbours is that they should let her own works praise her, and do nothing to hinder them. Those that do that which is good, let them have praise of the same (Rom 13:3) and let us not enviously say, or do, any thing to the diminishing of it, but be provoked by it to a holy emulation. Let none have an ill report from us, that have a good report even of the truth itself. Thus is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and, if they do so, their adorning will be found to praise, and honour, and glory, at the appearing of Jesus Christ.
Historical interpretation
Four Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
A religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates. And again, “A virtuous wife is a crown to her husband.” And again, “Many wives have built a house.” You have learned what great commendations a prudent and loving wife receives from the Lord God. .
I have heard sacred Scripture saying, “Who shall find a valiant woman?” and also that she is a gift of God, and that a good marriage is arranged by the Lord. Those outside, too, have the same thought—if indeed the saying is theirs: “There is no greater boon for a man than a good wife, no worse, than the opposite.” It is impossible to mention anyone who was more fortunate than my father in this respect. For I believe that, if anyone, from the ends of the earth and from all human stocks, had endeavored to arrange the best possible marriage, a better or more harmonious union than this could not be found. For the best in men and women was so united that their marriage was more a union of virtue than of bodies. Although they surpassed all others, they themselves were so evenly matched in virtue that they could not surpass each other.
The divinely inspired Solomon in his instructive wisdom, I mean in his Proverbs, praises the woman who keeps her house and loves her husband. And in contrast to the woman who wanders abroad, who is uncontrolled and dishonorable, who hunts precious souls with wanton ways and words, he praises her who is engaged honorably at home, who performs her womanly duties with fearless courage, her hands constantly holding the spindle as she prepares double cloaks for her husband, who buys a field in season, and carefully provides food for her servants, and receives her friends at a bountiful table, and who exhibits all other qualities for which he extols in song the modest and industrious woman. If I were to praise my sister on such counts, it would be like praising a statue for its shadow. ON HIS SISTER ST.
A religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates. And again, “A virtuous wife is a crown to her husband.” And again, “Many wives have built a house.” You have learned what great commendations a prudent and loving wife receives from the Lord God.
The catholic church was not only preached after the coming of our Lord and Savior, beloved brethren, but from the beginning of the world, it was designated by many figures and rather hidden mysteries. Indeed, in holy Abel the catholic church existed, in Noah, in Abraham, in Isaac, in Jacob, and in the other saintly people before the advent of our Lord and Savior. Truly, Solomon says of her, “Who shall find a worthy wife?” What does he mean: “Who shall find”? Here, we should understand the difficulty, not impossibility, of finding her. That valiant woman is the church.
Who can find a strong woman? etc. The strong woman is called the Catholic Church: a woman, namely, because she customarily gives birth to spiritual children to God through water and the Holy Spirit; strong, because she despises all adversities and prosperities of the world for the faith of her Creator, whom, when He appeared in the flesh, He found weak, but by His finding, that is by His pious visitation, made her strong. Hence, after His redemption returning to the heavens, rejoicing with the heavenly citizens, He said: "Rejoice with me, because I have found my sheep which was lost" (Luke 15). Therefore, seeing the human race entangled in innumerable errors, and that for its salvation, no patriarch, no prophet, no elect at all was sufficient, except the only Mediator of God and men, Solomon said: "Who can find a strong woman? Her price is far above rubies." As if he openly, admiringly, confessed the future grace of the Lord, saying, "Who is of such virtue, who of such merit, who from so many unbelieving and wicked nations of the world would gather one Church of the elect for himself, which by His grace He makes strong and invincible against all adversaries? Surely, no one similar to us, nor is anyone in our time coming, but at the end of the ages, God is descending from heaven as man, who redeems us by His passion. This is what he says, "Her price is far above rubies." Far, indeed, in the state of time, which intervened from the days of Solomon up to the birth of the Virgin. However, from the utmost ends, because "His going forth is from the end of heaven" (Psalm 19), He who offered nothing else for our redemption but himself. Whence the Apostle says, "Who loved us, and gave himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Ephesians 5). And although it can rightly be understood this way, that the price of the holy Church was placed far off, because the incarnation, the conversation of the Word of God among men, passion and resurrection were far removed from the condition of our nature; for He, when He willed, was born from whichever mother He willed, and lived sinlessly in the world; and when He willed, and by whichever death He willed, He departed from the world. He also had in His power the time of His resurrection and ascension, and things of this sort; in which as far from us as heaven is from earth. But because the Lord redeemed the Church, He not only gave her the word of salvation to receive but also the enduring certitude to contend for it, and this to preach throughout the world. Rightly, therefore, it is added:
Thus far the words of Lemuel. Hence the wisest of kings, Solomon, celebrates the praises of the holy Church in a few verses, but with the fullest truth. For it is established that the same poem consists of 22 verses, according to the order and number of the Hebrew letters, so that each verse begins with distinct letters. By the most perfect order of this alphabet it is typically indicated how extensively the virtues and rewards of either each faithful soul or the whole holy Church, which is completed from all chosen souls as one catholic, are here described.
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Summary
Proverbs 31:10 serves as the profound introduction to the celebrated acrostic poem detailing the qualities of an ideal woman, often revered as the "Proverbs 31 Woman." This verse immediately establishes the extraordinary rarity and inestimable value of such a woman, declaring her worth to be immeasurably superior to the most precious material possessions, thereby setting the foundational theme for the subsequent comprehensive portrayal of her character, diligence, and profound impact on her household and community.
Context
Literary Context
Proverbs 31:10 inaugurates the final and arguably most celebrated section of the book of Proverbs (verses 10-31). This passage is a remarkable acrostic poem in Hebrew, where each successive verse begins with a consecutive letter of the Hebrew alphabet, showcasing sophisticated literary artistry and aiding memorization. Presented as the wise counsel of King Lemuel's mother to her son, this section marks a significant shift from earlier warnings against immoral or foolish women to a comprehensive and inspiring celebration of an ideal wife. It meticulously outlines the qualities and conduct of a woman whose character is a source of honor, prosperity, and profound blessing to her husband and family, serving as a climactic summary of the book's overarching theme of wisdom applied to daily life and relationships.
Historical & Cultural Context
In ancient Israelite society, the household (Hebrew: bayit) was the fundamental unit of economic, social, and religious life, and the woman's role within it was undeniably pivotal. While the society was patriarchal, a woman's contribution to the family's well-being, reputation, and prosperity was deeply valued and recognized. Rubies, along with other precious stones, were among the most valuable commodities of the ancient world, symbolizing immense wealth, status, and beauty. By emphatically stating that the virtuous woman's "price is far above rubies," the proverb elevates her intrinsic character and capabilities above any material wealth or external adornment, reflecting a cultural understanding that true and enduring value lay in moral integrity, diligence, and wisdom, which were absolutely essential for the flourishing and stability of the family unit.
Key Themes
This opening verse introduces several profound themes that resonate throughout the entire poem and the broader book of Proverbs. Firstly, it highlights the rarity of true virtue, encapsulated in the rhetorical question "Who can find a virtuous woman?" This underscores that such character is not commonplace but a rare and precious discovery, emphasizing the challenge and immense blessing of finding such a partner. Secondly, it proclaims the inestimable value of character, asserting that a woman's inner qualities, wisdom, and diligence possess a worth that profoundly transcends all material wealth. This theme echoes the book's consistent message that wisdom is more precious than gold or rubies, as powerfully articulated in Proverbs 8:11 and Proverbs 3:15. Finally, it sets the stage for the description of the ideal woman, presenting a standard of excellence for womanhood rooted in strength, capability, diligence, and spiritual devotion, which is then meticulously detailed in the subsequent verses of Proverbs 31.
Exposition and Analysis
Key Word Analysis
This word (H2428) is exceptionally rich and multifaceted, deriving from a root suggesting force or strength. It encompasses a wide semantic range including "army," "wealth," "valor," "strength," "ability," "excellence," and "substance." When applied to a woman (ʼishshâh), as in the phrase ʼishshâh chayil (often translated "virtuous woman"), it denotes far more than mere moral goodness. It describes a woman of robust strength, capability, valor, and productive excellence, one who actively contributes significantly to the household's prosperity, reputation, and overall well-being through her diligence, wisdom, and character. Her virtue is dynamic and impactful.
This term (H4377) refers to merchandise, value, pay, or ware. In this context, it signifies the intrinsic worth or estimation of the virtuous woman. The use of "price" here is metaphorical, drawing a comparison to something that can be bought or sold, but immediately subverting that comparison by stating her worth is immeasurable in material terms. It profoundly underscores that her qualities are beyond any monetary compensation or earthly valuation.
This word (H6443), sometimes rendered "pearls," refers to highly precious gemstones in the ancient world. They were quintessential symbols of immense wealth, beauty, and luxury. By stating that the virtuous woman's "price is far above rubies," the proverb employs a powerful comparative statement and hyperbole to highlight that her character, wisdom, and diligence possess an incomparable and transcendent value that far surpasses even the most coveted material treasures.
Verse Breakdown
"Who can find a virtuous woman?"
This opening rhetorical question immediately establishes the rarity and exceptional nature of the woman being described. It implies that such a woman is not easily found; she is a rare gem, highly sought after, and a true blessing to discover. The question serves to heighten the perceived value of the qualities that follow, inviting the reader to consider the profound significance of finding such a person.
"for her price is far above rubies."
This clause provides the immediate answer and justification for the preceding question, emphasizing her incomparable worth. "Price" here refers to her intrinsic value, her moral and practical worth, rather than a literal market price. By stating it is "far above rubies," the verse uses a powerful hyperbole to convey that her character, wisdom, and diligence are infinitely more valuable, desirable, and enduring than the most precious material possessions. This sets a standard where inner qualities supersede external wealth.
Literary Devices
Proverbs 31:10 masterfully employs several literary devices to convey its profound message with impact. The verse opens with a compelling Rhetorical Question, "Who can find a virtuous woman?", which is not meant to elicit a literal answer but to emphasize the extreme rarity and exceptional nature of such a person, immediately drawing the reader into a contemplation of her unique and profound value. This is immediately followed by a powerful use of Hyperbole and Metaphor/Simile in the phrase "for her price is far above rubies." Rubies, being highly prized gemstones in the ancient world, serve as a tangible symbol of immense material wealth and luxury. By stating her worth is "far above" them, the proverb uses hyperbole to convey an immeasurable, transcendent value that cannot be quantified by any earthly riches. The comparison itself functions as a metaphor, equating her intrinsic character and worth to a "price" that utterly surpasses the value of precious stones. Furthermore, this verse serves as the initial line of an Acrostic Poem (Proverbs 31:10-31), where each subsequent verse begins with a consecutive letter of the Hebrew alphabet, adding a layer of sophisticated literary structure and mnemonic artistry to the entire passage.
Theological and Thematic Connections
Proverbs 31:10 profoundly elevates the value of intrinsic character and spiritual virtue over external wealth or superficial beauty. Theologically, it aligns seamlessly with the broader biblical emphasis on the heart as the wellspring of life and true righteousness, asserting that genuine and lasting worth is found not in what one possesses but in who one is. This verse sets the stage for a holistic and robust understanding of biblical womanhood, where strength, wisdom, diligence, and the fear of the Lord are celebrated as the highest virtues, actively contributing to the flourishing of family and community. It challenges a worldly perspective that often prioritizes material gain, fleeting appearance, or social status, redirecting focus to the enduring and immeasurable value of a righteous, capable, and spiritually grounded spirit.
Reflection and Application
Proverbs 31:10 calls us to a profound re-evaluation of what we truly value in ourselves and in others. For individuals, it encourages the diligent cultivation of inner character, wisdom, and active diligence above all else, recognizing that these qualities yield lasting fruit, honor, and true prosperity. For women, it presents an inspiring and empowering vision of strength, capability, and moral excellence that extends far beyond traditional domestic roles, encompassing business acumen, compassionate service, and profound spiritual depth. For men, it provides a timeless and discerning standard for seeking a life partner, urging them to look beyond superficial attractions to identify a woman whose character will be a lasting source of strength, honor, and immeasurable blessing to the home and community. Ultimately, this verse serves as a powerful reminder that true riches are not found in material possessions or fleeting external attributes but in the invaluable qualities of a person's heart and spirit, reflecting God's own ultimate valuation of righteousness and wisdom.
Questions for Reflection
FAQ
What does "virtuous woman" (eshet chayil) truly mean in this context?
The Hebrew phrase ʼishshâh chayil (אֵשֶׁת־חַיִל) is much richer and more dynamic than a simple translation of "virtuous woman" might suggest. The word chayil (H2428) carries powerful meanings of strength, capability, valor, excellence, wealth, and substance. Therefore, an ʼishshâh chayil is not merely a morally good woman, but one who is strong, capable, diligent, and effective in all her endeavors. She is a woman of substance and valor, whose character and actions bring honor, prosperity, and blessing to her household and community. Her virtue is active, productive, and impactful, not passive. This comprehensive concept is further elaborated throughout Proverbs 31:11-31.
Why are rubies specifically mentioned as the standard of comparison?
Rubies (H6443, pânîyn) were among the most precious and highly valued gemstones in the ancient world, symbolizing immense wealth, luxury, and beauty. By comparing the virtuous woman's worth to rubies and emphatically stating her "price is far above" them, the proverb employs a powerful form of hyperbole to emphasize her inestimable and incomparable value. It's a vivid and striking way of asserting that her character, wisdom, and diligence are not just valuable, but transcend any material wealth or external adornment. This aligns perfectly with other proverbs that consistently elevate wisdom above all earthly treasures, such as Proverbs 8:11.
Christ-Centered Fulfillment
Proverbs 31:10, in its quest for the "virtuous woman" whose value surpasses rubies, ultimately points us to the incomparable worth and perfect embodiment of virtue found in Jesus Christ. While the proverb describes an ideal human character, it profoundly foreshadows the ultimate reality of wisdom, strength, and immeasurable value in Christ Himself. He is the one "who can find" us, the lost and broken, and redeem us, making us truly "virtuous" through His imputed righteousness, a price infinitely far above any earthly treasure or sacrifice we could ever offer. Just as the ʼishshâh chayil brings blessing, prosperity, and honor to her household, Christ, as the head of His church, His beloved bride, lavishes upon her spiritual riches, eternal life, and sanctification, making her glorious and without blemish (Ephesians 5:25-27). His divine wisdom, described as more precious than rubies in Proverbs 8, is fully revealed and perfectly embodied in Him, for in Christ "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Thus, the search for ultimate value and the embodiment of perfect virtue culminates in beholding Christ, who is truly "far above rubies" in His glory, grace, and redemptive power, and to whom every knee shall bow (Philippians 2:9-11).