Yes.
But one of the things about my book that might be causing some questions is that I argue that Proverbs is written to a young man.
Actually, in the introduction of my book Solomon Says: Directives for Young Men (Athanasius), I argue that the idealized person Solomon is addressing is a royal heir, a prince, one destined to inherit a throne.
So even “young men” might be too general. What about young men who are not born to such a position? That’s dealt with in my introduction and first chapter. While not everyone is an heir to a literal political domain, everyone has and will inherit a kingdom. Everyone is a ruler over his or her self, over himself or herself.
So not just older adults and young women, but even many young men have to do some imaginative work to apply Proverbs to themselves and their lives.
And, in general, Proverbs doesn’t single out certain types of men in order to give them instruction for their roles. Proverbs 10:5 is not addressed especially to agricultural workers: “He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame.” Everyone is supposed to learn from that proverb not to neglect their responsibilities, no matter what they are.
So I don’t think the Proverbs that are about servants are meant to be especially aimed at servants and not at other people. “Whoever tends a fig tree will eat its fruit, and he who guards his master will be honored” (Proverbs 27:15) can and should guide husbands, wives, children, employees, and even friends.
Thus far, I don’t think this is too controversial. But I often heard in my youth that there is a passage in Proverbs that is specifically aimed at women: The Proverbs 31 wife.
Proverbs 31 is the last section or book in the collection that God gave us as Proverbs. It is introduced by announcing its authorship: “The words of King Lemuel. An oracle that his mother taught him.” Then, in the next verse Lemuel is addressed as the “son of my womb.” Plainly, these are the words of a royal mother to her reigning son.
I’ve seen some descriptions of Proverbs that make the oracle from King Lemuel’s mother only cover Proverbs 31:1-9. Then Proverbs 31:10-31 is a separate section.
But every other book in Proverbs is recognized by a statement of the source at the beginning of the section. Verse 10 starts an acrostic poem, but that doesn’t warrant the conclusion that we are done with the oracle and now are reading a new book. Why couldn’t verses 1-9 be an introduction to the acrostic section?
Indeed, they seem quite related. King Lemuel’s mother wants him to avoid certain women. “Do not give your strength to women, your ways to those who destroy kings” (v. 3). This specifically contrasts with the righteous wife who has her own strength: “She dresses herself with strength and makes her arms strong… Strength and dignity are her clothing” (vv. 17, 25a).
So when the mother comes to the conclusion, “Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised. Give her of the fruit of her hands, and let her works praise her in the gates,” is she worried about women specifically or is she worried about her son making bad decisions based on bad standards?
In one sense, it doesn’t matter. Both can and should learn wisdom and this is a lesson in wisdom.
Except if you think this is a passage “especially for” women, then you might infer that women especially need to hear this. Maybe they do. More likely, maybe some do.
But this passage is not aimed at women at all. As Scripture it applies to them. They can and should learn wisdom from it. If Proverbs 31:10ff were in the Bible without a context we would be free to consider that interpretive option. But we are given a context: these are the words of a mother to a son. King Lemuel needs to know that a woman’s charm and beauty are temporary but she should be praised for her actions.
And what is true of the book that is Proverbs 31 is true of the overarching book of Proverbs as well. The references to women do not mean that women are necessarily being singled out for instruction any more than servants are. They are all examples to the son for his own behavior.
So consider Proverbs 19:13, “A foolish son is ruin to his father, and a wife’s quarreling is a continual dripping of rain.” Obviously, a quarrelsome wife can and should learn from that passage. But when you consider that Proverbs is addressed to a son, it seems likely that the woman is being used as an example to the son. He should not be foolish and quarrelsome.
The point would not be that women are typically quarrelsome (the quarrelsome wife is mentioned at least four other times in Proverbs) but that sons (or foolish sons) are more apt to notice faults in females and thus need to hear that they should be learning how to behave for themselves, rather than feeling superior.
I think Proverbs sometimes addresses gender differences and differing prevailing temptations. I wrote about Proverbs 11:16-22 and other issues at Theopolis Institute related to this. But I don’t think that happens as often as some expect.
As Scripture, Proverbs is for all people including women, and wisdom is especially for females even if Proverbs is written as a father addressing a son. Because, just as Lemuel’s mother wants him to embrace the right woman and reject others, so Solomon tells his son to embrace Lady Wisdom and reject Madame Folly. Indeed, along with Lady Wisdom he also exhorts sons to heed their mothers as a source of wisdom.
Wisdom is a woman. You can’t affirm that wisdom is for women more strongly than that!
