RTS Papers / Poets / Spring 2018
This paper will explore the deed-consequence relationship in the wisdom literature of the Old Testament. An operative assumption will be that the book of Proverbs sets forth a balance of how to think about this relationship, and that Job and Ecclesiastes present more pronounced difficulties that call for wisdom. Misapplication of a proverbial truth to their peculiar settings will have far reaching consequences in real life. What is the “deed-consequence relationship?” In the words of Scripture, it is this: “whatever one sows, that will he also reap” (Gal. 6:7). This plays out in various ways in the Bible.
In the covenant-law context, life is the consequence for which obedience is the deed, and conversely with disobedience and death. In both Eden and Canaan, that meant at least continued life in the land as opposed to exile. Applied to the wisdom literature, blessing follows listening to the voice of wisdom (Prov. 3:13) and the curse follows listening to the voice of folly (Prov. 14:1). Job and Ecclesiastes may present difficulties to this, but there is already a framework to handle these difficulties in the Proverbs.
That leads straight to the thesis which I intend to demonstrate: namely, that the ordinary wisdom of the deed-consequence relationship must be subordinated to the sovereignty and glory of God.
Divine sovereignty is the first cause that often upsets our horizontal expectations; and divine glory is the final cause that is God’s reason for doing so. This is extraordinary wisdom.
By this wisdom we will mean both our interpretive understanding and our real life applications of the deed-consequence relationship. It is important to note what my argument is not. It is not that God’s sovereignty and glory ever eradicate the deed-consequence relationship; only that these subordinate that relationship.
The paper will be divided into five sections: (1) the structure of Proverbs as a clue to a norm; (2) the problems of absolutizing and relativizing proverbial truth; (3) an exposition of Proverbs 2:21-22 as a kind of interpretive clue; to then finally applying what we have seen to the pitfalls of Job and Ecclesiastes: (4) the first of which I will call a “closed system of morality” and (5) the latter of which I will call a “closed system of meaning.”
The Structure of Proverbs as a Clue to a Norm
Chapters 1 through 9 give an overview of wisdom and folly. We could call this the “theological lens” of the book. Chapters 10 through 15 reinforce the deed-consequence relationship; and then 16:1-22:16 refine that relationship. In other words the section giving antithetical proverbs (10-15) clearly contrasts the two ways (wisdom and folly), whereas 16:1-22:16 confronts us with nuance in the relationship. There the phrase “better than” is constantly used.
These proverbs all have a common theological thread. The eternal blessings of wisdom override whatever advantage could be gained by folly. In each of the comparisons, there is an implied temporal advantage to the foolish path; but there is something even “better than” that.
More importantly, perhaps, 16:1-22:16 give us numerous exceptions to the normal deed-consequence relationship. The very fact that so many proverbs show this nuance tell us that a broader form of wisdom is being displayed here than the narrower (albeit deep) wisdom in Job and Ecclesiastes.
Proverbs is written to the male perspective. In light of the torah of the parents (6:20), the wisdom of the Proverbs is a kind of real-life exposition of the fifth commandment. Thus, “long life is in her right hand” (3:16). That is, the young man who listens to Lady Wisdom early and often will, in general, live long in the land (2:21-22). However “in general” is the key phrase. “General” and “Universal” are not strict synonyms. A general truth is a kind of norm, but there are exceptions. A universal truth is one that is always true without any exception. The difference can be seen in a famous case. Proverbs 22:6 is often treated as a guarantee from God about our children, even a quid pro quo. If I apply x unit of sound instruction and discipline, then God is obliged to save my children. So goes the thinking.
The overall structure of the Proverbs informs how we treat each individual proverb. A fitting definition in this light is a “paradigm.” For example, it is generally true that, “Blessed is the one who finds wisdom” (3:13); but it does not follow that blessing will be universally felt as a result. More often than not wisdom will put us out of step with the spirit of the age, forcing us to deal with uncomfortable truths. Each individual proverb will give us a pattern that we can count on in a given context, so long as we leave room for mystery.
If each proverb is to be read as an entity in itself, with no other context, as McKane argues, this may present some challenge. However there could still be a unified picture. As it is, there is structure in the sections and groupings. Taken as a whole the Proverbs are sophisticated. Lucas remarks that, “Poverty can be the result of injustice (13:23) and not laziness (10:4). Injustice can lead to wealth (16:8). Indeed, several of the ‘better than’ sayings reflect the injustices and inequalities of life, which leave the righteous at a disadvantage (e. g. 15:16).” So there is generalization, but there is also nuance. They are more like patterns than prophecies. That a single proverb can only say so much is balanced by so many sayings that present multiple perspectives.
(#Proverbs #Ecclesiastes #Wisdom #Legalism #Hermeneutics)
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