Literary Structure and Character in Proverbs 30
This dissertation highlights three main points about Proverbs 30, which can be summarized in the following conclusions:1. Proverbs 30 presents a רִיב or "protest" (cf. v. 33) by the "Godly Believer" against the "Ungodly Hypocrite." The "Godly Believer" expresses his objection in words addressing the "Ungodly Hypocrite's" ungodly statement (vv. 1-4), ungodly actions (vv. 11-14) and ungodly authority (vv. 18-20, 21-24). The "Ungodly Hypocrite" is a protester (v. 1) and apostate who feigns to be religious (vv. 5-6, 12). The "Godly Believer" is an epistemologist (vv. 2-3), a religious man (v. 4) and a believer (vv. 4-9). The "Ungodly Hypocrite" is a highly positioned person in society (vv. 1, 10, 27, 30) who, by his ungodliness (v. 1, 11), hypocrisy (vv. 8-9, 12), arrogance (v. 13) and disdain (v. 14) consumes the "Godly Believer" (vv. 11-15a), who is, by virtue of his social position, subservient to the "Ungodly Hypocrite" (vv. 1-2, 10). The "Ungodly Hypocrite" is a predator not only of the "Godly Believer" but also of all God-fearing people (vv. 18-20) and the main reason for an unbalanced and "quaking" society (vv. 21-23). By contrast, the curse proclaimed by the "Godly Believer" invokes the definitive consumption or elimination of the "Ungodly Hypocrite" (vv. 15b-17) and the self-destruction of the ungodly society (vv. 18-20). Besides the curse and destruction of ungodly men, the only possibility to recover a balanced society (vv. 24-28) is the conversion or silencing of the ungodly society represented by the "Ungodly Hypocrite" (vv. 5-6; 32-33). Thus, as the head or ruler of the people (vv. 1, 14, 29-31), he is encouraged to repent (v. 5-6), consolidate his position and perform his duties (vv. 29-31) according to the established statutes of God-fearing people (v. 32-33). 2. The characteristic chiastic formula A ≤ B in vv. 2-3, 4, 11-14, 15b-17; 18-20; 21-23 and 29-31 shows Proverbs 30 to have a chiastic structure, in which the acts of the "Ungodly Hypocrite" are gradually presented and elaborated . The statement of "ungodliness" and the hypothesis of "nothingness" in v. 1 lead to the denial of ungodliness and nothingness in vv. 2-4 and the rebuke of the ungodly society in the contrast to the balanced and sane society in vv. 5-10. Besides the theoretical un godliness cited in v. 1, practical ungodliness is presented in vv. 11-15a, elaborated in vv. 15b-16, and repeated and condemned in v. 17. Ultimately, by the acts of self-destruction in vv. 18-20, the rebuke of the ungodly society is followed by vv. 21-23, with encouraging examples of a balanced and sane society in vv. 24-28, as presented by the affirmation of the king's position in vv. 29-31 and the anticipation of conversion in vv. 32-33. 3. The intention of Proverbs 30 is to silence (v. 33) and put an end to the imbalanced society supported by the ungodly behavior of its ungodly leader, who formally belongs to the God-based society (vv. 1, 5-9) but whose provocation (v. 1) and behavior (vv. 11-14) support the ungodly, hypocritical and arrogant society (vv. 11-14, 21-23) that can only be ended by a curse (vv. 15b-17) and self-destruction (vv. 18-20) or, alternatively, by repentance (vv. 5-6) and conversion (vv. 32-33). The problem of the ungodly society was not as emphasized during the time of the united monarchy of Israel as during Hezekiah's monarchy and the time of Babylonian exile (cf. Ezekiel 20). Since Proverbs 30 belongs with Hezekiah's collection, it may date to the rule of the religious and obedient King Hezekiah and his ungodly and apostate son Manasseh. As for further research, this study has portayd Proverbs 30 as a verbal expression of an objection to the leader's ungodly behavior and actions, encouraging him to take the correct path of life in leading his people. The same idea of leadership is presented in Prov 31:1-9, where a warning and caution to a king are presented. The acrostic hymn about a capable woman in Prov 31:10-31 is a concluding masterpiece alluding to a godly and skillful people under the vassalage of a foreign kingdom, which is compared with a woman. Although subject to and dependent on her husband, she behaves in godly manner. She is prosperous, generous and successful within her family. Her behavior contrasts to that of the ungodly, arrogant, deteriorating, self-destructive and unsuccessful leadership presented in Proverbs 30. The interrelationship between Proverbs 30 and 31 is both remarkable and extensive, which would merit further detailed investigation. Since Proverbs 30 and 31 go together, the next step would be an extensive treatment of Proverbs 31. The themes of Proverbs 30 and 31 are compatible parts of biblical wisdom from the period between and after King Hezekiah and the time of Israel's vassalage and submission to powerful oppressor kingdoms.
Stats
Viewed 1585 timesDownloaded 1216 times