Proverbs 31d

 We are in the midst of the last chapter of Proverbs. While Proverbs has seemed ‘male-oriented’, this chapter is not. First, it is the wisdom spoken by a woman, the Queen Mother of King Lemuel. Second, Lemuel acts only as a scribe, remembering and recording her wisdom. Third, the topic of the whole chapter is the character of a ‘noble woman’, a term also used for David’s great grandmother, Ruth. 

 This ‘lady of strength’ is in contrast to the ‘evil woman’ of the first couple of chapters of Proverbs. Even this last chapter began with a mother’s warning to her son: “No, my son! … Do not give your strength to women, your ways to those who destroy kings.”

She tells her son, instead, to “speak out for those who cannot speak, for the rights of the destitute. Speak out and judge righteously, defend the rights of the poor and needy” (Proverbs 31: 8-9). The Bible’s requirement of a proper ruler is not that he take care of the upper class that is already well off, but that he must use his position to speak out for the poor and needy, to judge the people righteously, and not seek petty revenge.

Notice twice in verses 8-9, the Bible’s asserts that the destitute, the poor, and the needy have ‘rights’. In contemporary American society, do they have rights? The Bible not only says that they do, but also commands the king to defend these rights against the assaults of the high and mighty. That works, unless the king himself is the one assaulting the destitute and needy. It is an evil ruler who scapegoats the poor and needy.

 The verses of this poem that we examined last week, verses 10-19, spoke about the entrepreneurial exploits of this Lady of Strength, who it becomes clear is another version of Lady Wisdom from earlier chapters. However, she is about more than business. 

31: 20-27. She opens her hand to the poor and reaches out her hands to the needy. She is not afraid for her household when it snows, for all her household are clothed in crimson. She makes herself coverings; her clothing is fine linen and purple. Her husband is known in the city gates, taking his seat among the elders of the land. She makes linen garments and sells them; she supplies the merchant with sashes. Strength and dignity are her clothing, and she laughs at the time to come. She opens her mouth with wisdom, and the teaching of kindness is on her tongue. She looks well to the ways of her household    and does not eat the bread of idleness.

This Lady of Strength does not accomplish her success in household economics by holding back money for the poor and needy. We might compare her with those who are focused only on making money and who succeed by holding back the legitimate pay of their workers.

 Notice that there are two metaphors here. She “opens her hand to the poor,” meaning that she gives food and clothing to the poor. And, she also “reaches out her hands to the needy.” This is a different action, but one that is also needed when ministering with the marginalized in society. Reaching out one’s hand means to welcome people, not only to accept the poor and needy but to embrace them. Finally, it also means to lift up the poor and needy. How does your church relate to the poor?

 The next couple of lines refer to how well organized the Lady of Strength is. We have learned a new preparedness for hurricanes in southern Florida since moving here last year. This woman of Israel is prepared for an emergency, even something as rare as snow in winter in Israel. She has extra clothes on hand so that she doesn’t have to send her family out in rags. She has coverings for the bed and cloaks and robes for her husband and children. 

 All of this not only lifts her status in the community, but also enhances the reputation of her husband. Symbolically, all her work contributes to her dignity and gives her confidence to laugh at any difficult times that might be coming ahead. 

 However, that doesn’t happen if she is idle, taking too much “me time.” The danger is the tongue, that limitless source of trouble. James likens the undisciplined tongue that spouts gossip and misinformation to a small fire that, when nurtured, blazes out of control (James 3: 1-12).

 By contrast, the Lady of Strength uses the tongue to speak wisdom. Precious little of that on the news feeds and social network today. What is a good indicator that she is speaking wisdom? She is not sharp-tongued nor divisive, rather “the teaching of kindness is on her tongue.”  Is she teaching about kindness? Or teaching through kindness? It would seem that her instruction, her counsel and guidance, is filled with kindness. 

 She is not the foul-mouthed critic who demeans the people that they are talking about. We know the difference, and we know which one we would rather associate with. Give me the Lady of Strength, Lady Wisdom, who is industrious, responsible, and kind, not judgmental or vindictive.