Proverbs — Chapter 31

Verba Lamuelis regis. Visio qua erudivit eum mater sua

The words of Lemuel king — the oracle that his mother taught him. Lapide: Chapter 31 is in two parts: (1) vv. 1-9: the instruction of a mother to her son the king; (2) vv. 10-31: the praise of the virtuous woman (mulier fortis). On \"Lemuel\": Lapide, following the Hebrew tradition, identifies Lemuel with Solomon himself, the name being an epithet meaning \"devoted to God.\" \"Visio qua erudivit eum mater sua\" = the prophetic instruction given by his mother Bathsheba. Lapide notes the extraordinary instance here of a woman as the teacher of a king in wisdom.

Ne dederis mulieribus substantiam tuam, et divitias tuas ad delendos reges

Do not give your strength to women, nor your ways to those who destroy kings. Lapide: The queen mother's warning to her royal son against the most dangerous royal vice — enslavement to women. \"Ne dederis mulieribus substantiam tuam\" = do not waste your bodily and moral strength (substantia = one's essential resources) on women — not merely on concubines and harlots, but on any excessive domination by women, including the danger of being governed by an unworthy queen or favorite. Lapide: History is full of kingdoms destroyed by royal lust and the consequent neglect of justice and governance.

Aperi os tuum pro muto, et causis omnium filiorum qui pertranseunt

Open your mouth for the mute, in the cause of all who are destitute. Lapide: The royal duty of advocacy for the powerless. \"Pro muto\" (for the mute) = for those who cannot speak for themselves — the poor, the oppressed, the ignorant of their rights, orphans, widows, prisoners. Lapide: The king is the natural advocate (defensor) of the defenseless. This is the most noble duty of sovereignty — not to increase his own power or wealth but to use power to protect those who have none. He applies this tropologically to every Christian who has any authority or resources — all are obliged to speak for and assist those who cannot help themselves.

Mulierem fortem quis inveniet? Procul et de ultimis finibus pretium ejus

Who shall find a valiant (virtuous) woman? Far and from the uttermost coasts is her price (her worth). Lapide: The great Alphabetical Poem of the Virtuous Wife (vv. 10-31) — each verse begins with a successive letter of the Hebrew alphabet. \"Mulier fortis\" = the woman of moral and spiritual strength, not merely physical strength. \"Procul... pretium ejus\" = her worth is beyond rubies (cf. 8:11; 3:15) — she is rare and immeasurably valuable. Lapide: This woman is simultaneously a description of (1) the ideal Jewish/Christian wife; (2) the Church, Bride of Christ; (3) the Blessed Virgin Mary, the supreme exemplar of all female virtue; (4) every soul united to God by charity.

Manum suam aperuit inopi, et palmas suas extendit ad pauperem

She opens her hand to the poor, and stretches out her hands to the needy. Lapide: Almsgiving as a characteristic virtue of the virtuous woman. The two verbs — \"aperuit\" (opened) and \"extendit\" (stretched out) — are carefully distinguished: the open hand gives to all who come; the stretched-out hand actively seeks those in need and goes out to help them. Lapide: True Christian charity is not passive (waiting for the poor to knock) but active — seeking out the poor, anticipating their needs, and giving generously. The Church calls this the corporal works of mercy, which belong to the very essence of Christian life.

Os suum aperuit sapientiae, et lex clementiae in lingua ejus

She opens her mouth with wisdom, and the law of kindness is on her tongue. Lapide: The virtuous woman's speech is characterized by two qualities: wisdom (sapientia) and the law of kindness (lex clementiae). \"Lex clementiae\" = Hebrew: torat chesed = the law/teaching of loving-kindness — she speaks always in a spirit of compassionate concern for others. Lapide: These two properties — wisdom and kindness — are the two highest qualities of human speech. Wisdom alone (without kindness) can be harsh and wounding; kindness alone (without wisdom) can be empty flattery. Together they constitute the perfect speech of the virtuous person.

Fallax gratia et vana pulchritudo: mulier timens Dominum ipsa laudabitur

Grace is deceitful and beauty is vain; but a woman who fears the Lord shall be praised. Lapide: The conclusion and key of the entire poem. Physical beauty (pulchritudo) and charm (gratia) are explicitly declared \"vain\" (empty, passing, deceptive) — they attract but do not constitute true worth. True worth in a woman (as in any person) consists in the fear of the Lord — the foundation of all virtue (cf. 1:7; 9:10). Lapide: This verse is a programmatic statement of Christian anthropology against all merely external standards of worth: the soul and its virtues, especially the fear of God, are the measure of true human dignity and excellence. This woman \"shall be praised\" — by her husband, her children, and God Himself.

Date ei de fructu manuum suarum: et laudent eam in portis opera ejus

Give her of the fruit of her hands; and let her works praise her in the gates. Lapide: The final verse — a call for the public recognition of the virtuous woman's worth. \"Date ei de fructu manuum suarum\" = let her share in the fruits of her labor — she has worked; she deserves the reward. \"Laudent eam in portis opera ejus\" = let her works praise her at the gates — the city gates were the place of public judgment and community life; for her works to be praised there is the highest public honor. Lapide: The entire poem ends with this call to honor the virtuous woman — a remarkable conclusion, emphasizing that true human greatness is recognized not merely privately but publicly, by the community. This is also an eschatological reference: the works of the righteous will be revealed and praised at the Last Judgment (Rev. 20:12).