UNITED THEOLOGICAL COLLEGE

NAME: MAFUKIDZE MEMORY

PROGRAM: DIPLOMA IN THEOLOGY

LEVEL: FIRST YEAR

COURSE: RELIGION AND GENDER

LECTURER: REV N. CHINYERERE

ASSIGNMENT: 3 0F 2022

DUE DATE: 28 SEPTEMBER 2022

QUSETION

Using gender lenses, critically analyse Proverbs 31:10-31.

The Bible has been, in many instances, selectively used to justify the marginalisation of
women, whilst at other times it has been used as a point of reference for the emancipation of
women. Proverbs 31:10-31 has been interpreted differently by various scholars and preachers
alike. The text is believed to outline the qualities of a 'good woman'. While the traditional
reading of Proverbs 31:10-31 has endorsed patriarchy, some scholars have in recent times
embarked on a liberating re-reading of the text. In this assignment, the writer is going to
critically analyse the above-mentioned periscope from a gender perspective.

The periscope under study has been used to judge women and their conduct, not only
personally but professionally. At marriage counselling sessions, weddings and other
gatherings, some preachers use Proverbs 31:10-31 to call upon women to become “the good
wife”. The text outlines the qualities that are to be found in a “good wife”. According to
Chitando (2004:153), “The ‘gospel’ of the subordination of women has found enthusiastic
supporters in both African Traditional Religions and Christianity. It is alleged that the
continued existence of society is premised on the domesticity and docility of women.”

Many women today often find themselves in conversations here some women are praised as
depicting the woman of Proverbs 31:10-31. On comparing themselves with the qualities of
the woman depicted in the text, they end up feeling that they are incapable of meeting such
high standards, to echo Fontaine (1992:17). Referring to Proverbs 31:10-31, Chitando (2004)
observes that, the popularity of the text in the Zimbabwean context probably emerges out of
the common ideals between the Jewish culture out of which the text emerges and the
receiving culture. The wife who does good to her husband, is industrious and financially
astute, is celebrated in both the Jewish and Zimbabwean cultures.

The text appears to praise positive qualities found in married women, although it entrenches
patriarchal values. A woman’s usual focus is understood to be the running of her home,
protecting the honour of her husband by remaining with the confines of the private sphere
and granted honour by her husband’s trust in her (31:11). However in the Woman of Worth’s
case she breaks this taboo; she enters the public domain but is again accorded praise because
she enters the public arena in order to serve her husband’s interests (Fontaine, 1992: 29).
The good wife described in Proverbs 31:10-31 brings dignity to her husband, and her children
are adequately provided for. In all, the poem calls upon wives to be industrious and to
execute their duties joyously. As Whybray (1972: 184) notes: “The whole emphasis of the
poem is on the benefits which the wife will bring to her husband and family by her industry
and reliability.” She works with willing hands and brings food from afar, while she opens her
hand to the poor and the needy. Although the good wife in the poem “considers a field and
buys it” (Proverbs 31:16), her economic activities are located within the context of household
chores. The text underscores the value of married women, while restricting them to the
domestic sphere.

Church associations such as the mothers’ unions (Ruwadzano / Manyano) have used the text
found in Proverbs 31:10-31 to promote ideas about Christian domesticity, Christian
wifehood, housekeeping and motherhood (Schmidt 1992: 129). This is evidenced by the
nature of programs usually found at women conventions, which in one way or the other,
encompass lessons pointing women towards aspiring to be the ideal woman described in
Proverbs 31:10-31. Most of the times, these lessons usually encourage women to do all it
takes in order to keep their homes in order.

The text projects the image of an efficient and self-sacrificing woman who brings dignity to
her husband. “Many women have done excellently, but you surpass them all” (Proverbs
31:29). However, it is important to note that the value of this woman is not intrinsic, but is
measured in terms of what she achieves for her husband and family. This entrenches the
notion that married women should sacrifice themselves for the sake of their families. While
this ideal is appealing, it says nothing about the other family members and what they should
do to complement the exertions of “the good wife”. While it is good for a wife to care for her
husband (v. 23), it is the one-sidedness of this portrayal that is problematic since it leads to
the subordination of women in most cases.

Hard work should not be reserved for women, as implied in the text in Proverbs 31:10-31, but
that work should be shared and with fair remuneration. Marriage should not serve as an
institution in which the status of one is defined in terms of the other. According to the
creation story in Genesis 1:26-27, men and women were created equally by God, and hence,
the woman should be viewed as an independent entity, not in terms of the husband. Marriage
should not be idolized to the extent that women are defined in terms of their husbands, as this
will lead to the stigmatisation of the unmarried women. Moreover, due to the inadequacy
ascribed to singlehood, some women may end up being forced into marriage for the sake of
earning social recognition and respect.

Proverbs 31:10-31 reveals both liberative and oppressive aspects. The image of a woman
presented in the Book of Proverbs is that of a liberated one. Proverbs 31:10-31 can be
empowering for women, in that, being household managers, they are in control of certain
activities from which they make a contribution to the family. Bird (1974:41) maintains that in
the text, women are not regarded simply as sexual objects. Women are portrayed as persons
with intelligence or willpower to make a man, and to bring dignity to his name.

The Proverbs 31 woman is described as one who is outstanding, and knows exactly what is
expected of her, especially when it comes to her household. The text describes a woman who
does her work diligently. Camp (1985) feels that the kind of woman presented in this text has
some independence. Proverbs 31:10-31 does not only aim to encourage women to be a
woman in their own right and to make sensible decisions, but also to stand up as powerful
and influential women in their society. The periscope also encourages the society to support
and make room for women so that they will have the opportunity to flourish.

The woman described in Proverbs 31:10-31 has a heavy workload while her husband takes
credit for her endeavours whilst sitting at the gate (31:23). The woman mentioned in the text
is the manager of her household. She competently and virtuously manages all aspects of her
household and directs all members of the household in their numerous responsibilities. The
woman does physical labour, which involves different household tasks, especially that of
textile production. Camp (1985:92) noted that the woman is not simply the maintainer of a
household, but also the source of its identity. Given such a scenario, one cannot help but
wonder what role the husband plays in this household. It seems as if he is only there to claim
fame and honour that comes from the woman’s hard labour.

The implication of Proverbs 31:23 is that the woman cannot be of any value outside the
marriage institution. The woman’s value appears to be derived from the honour that she
brings to her husband, appearing to have no value in and of her own right, as Camp (1985)
observes. The husband of such a wife is respected at the city gate, where he takes his seat
among the elders of the land (31:23)! However, the repetition of “at the city gate” in 31:31
shows that the public honour with which she has crowned her husband is also rightfully hers.

Whilst it may indeed be rare for a woman to be praised, and for domestic chores to be so
publicly lauded, the main focus of the praises could be said to be her service of others.
Therefore, the woman is not worthy of praise in herself being a woman, but in what she does
for others, implying that the woman is supposed to live, not for herself but for others. There is
also another troubling aspect to the praise that she receives, as observed by Camp (1985), she
is favourably compared to other women and is judged to exceed them in her accomplishments
as can be seen on Proverbs 31:29. This might result in other women being chided for not
reaching such lofty expectations. The male-defined commendation of the woman’s value at
the expense of other women cannot justifiably be used as a tool to offset negative portrayals
of women elsewhere.

The periscope on Proverbs 31:10-31 can be viewed as an exaltation of women. The woman
described is rare, attractive and precious. She is selfless. She uses her strength, ability,
wisdom, and valour for the benefit of others. The wife loves and fears the Lord and enjoys a
robust spiritual relationship. Like a soldier, through strategy, timely strength and risk she
wins the essentials for her husband (Waltke, 2005). This text, therefore can be used as a
source of inspiration for women to aim this high level of existence.

The woman here described is more than a wife and mother; roles which are stereotypically
used for the subordination of women. The subject of Proverbs 31:10-31 is shown to be a
woman of courage, who displays autonomy, physical prowess, is a trader and business tycoon
who acquires land. She is also a wise and thoughtful woman. The woman is portrayed to be
on the same footing as that of men. The text can be read as an antithesis to the patriarchal
status quo with its tendency to subordinate, suppress and oppress women on the basis of their
gender. The periscope ends on a strong note, demanding that the woman be duly recognized
for her deeds of courage, particularly at the public level of the ‘gates’.

In conclusion, Proverbs 31:10-31 can be viewed as a double-edged sword, which can be

interpreted either to oppress or liberate women. However the liberating aspects of the
periscope by far outweigh its oppressive aspects. Therefore, Proverbs 31:10-31 can be seen as
a text which constitutes a paradigm shift in relation to gender based inequality, challenging
men to reconsider their stance and at the same time empowering women to take their place as
equal partners in the socio-economic and political arena.
REFERENCES

Bird, P.A. (1974). Images of women in the book of Proverbs. In Ruether, R.R (ed). Religion
and sexism: Images of women in the Jewish and Christian tradition. New
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Camp, C.V. (1985). Wisdom and the feminine in the book of Proverbs. New York: Redwood
Burn Ltd.
Chitando, E. (2004). ‘The good wife: A phenomenological re-reading of Proverbs 31:10-31
in
the context HIV/AIDS in Zimbabwe’. Scriptura 86(151). 151-159.
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Fontaine, C.R. (2004). Smooth Words: Women, Proverbs and Performance in Biblical
Wisdom.
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Masenya, M. (1996). “Proverbs 31: 10-31 in a South African Context: A Bosadi

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1870-1939. Portsmouth: Heinemann.

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