As the old adage goes, “Honesty is
the best policy.” But, is it really? Additionally,
is it always? Since the late 19th
century, the American-born philosophy of pragmatism has increasingly undermined
this venerated principle. The pragmatist
maxim of Peirce, James, and Dewey admonishes us (commands us even?) to evaluate
every decision in terms of its “practical consequences.”[1] Today, the principles of honesty and
integrity still enjoy a measure of lip service; most people, however, live life
as practical pragmatists.[2]
Essentially, the
old adage has been culturally amended. Honesty is the best policy, except, of course,
when its effects do not bring about positive consequences. Granted, in Proverbs, “Some things are said
to be better than others because of their convenience, but others are just
‘better’, come what may.”[3] Integrity is better, come what may! Christians, therefore, need to see an old
Proverb with new eyes, and understand that the wisdom of Proverb 19:1 is much better-than worldly wisdom.
EXEGESIS
“Better
is the poor that walketh in his integrity, than he that is perverse
in his lips, and is a fool.”
(Ps. 19:1)
1. Several are the relevant figures of speech
Bullinger
recognizes a relative ellipsis in 19:1, “where the omitted word is to be
supplied from a contrary word.”[4] He supplies the omitted word thus, “…than [the rich, that is] perverse in his lips,
and is a fool.”[5] It is necessary merely to define the person
as rich to complete the contrast
which is clearly implied.[6] Bullinger’s elliptical reconstruction has
witnesses in the Syriac and Targums, which
read “rich,” whereas the Masoretic Text and the LXX has “fool.” “However,
the MT makes sense as it stands; this is an example of metonymical
parallelism.”[7] Although not impossible, Bullinger’s ellipsis
is not highly plausible.
As alluded to
above, there is the nearly certain employment of metonymy, specifically
metonymy of cause, with regard to the term “lips,” for what is spoken by them.[8] The
expression “perverse in his lips” refers to speech that is morally perverted.[9] The use of metonymy of cause with regard to
“lips” for speech is a commonplace in Hebrew literature, which is averse to
abstractions, preferring instead the concrete realities of life.
Finally, there appears to be a four-member chiasm
present in this proverb. The chiasm
would function to emphasize the antithetical parallelism of the proverb,
creating a more striking difference between to two men and their two ways.
A. The better man [though poor]
B. Walketh in his
integrity
B. Perverse in his lips
A. The fool [though rich?]
2. Imagery and word-pictures in the
proverb
The
metaphor of walking is an important one in Scripture and the life based on
Scripture; the better man “walketh in his integrity.” In Proverbs, he also walketh in the ways of
good people (2:20), the way of righteousness (8:20), understanding (9:6), the
wise (13:20), and wisdom itself (28:26).
“References to how people walk yield a composite picture of how the godly
person lives…Walking at a…figurative level becomes a prime metaphor for…a
person’s lifestyle (with the image of walking suggesting continuing progress in
time and in a chosen direction.)” [10]
The
image of one being “perverse in his lips” is another concrete image, which is
brought across well by the KJV, and which is set in antithesis to “walkest in
integrity.”[11] There are several reasons for believing that
the breadth of the metonymy extends well beyond the immediate product of the
lips, to mean only mere speech. First,
there is the parallelism (antithetical) between the two types of
characters. If, as we’ve seen, “walketh”
is reference to one’s entire manner and direction in life, then “lips” is
likely intended to present a similar concept.
This is confirmed by looking to the near-parallel proverb of 28:6, which
puts “ways” in the place of “lips.”[12] Thirdly, because the speech that the “lips”
produce, for better or worse, is itself rooted in the heart, the control
center, of each person (e.g., Prov 16:23; Matt 12:34; 15:18), lips, as an
image, conjures up a picture of the whole person.[13]
3. Contributing cultural elements
The
only significant contribution from the culture that can be perceived is a
literary one. The basic message of Prov
19:1 is also reflected in other ancient Near Eastern proverb collections. For instance, the Instruction of Amenemope, a collection of Egyptian wisdom
(so-called), chapter six, reads thus.
Better, then, is poverty in the
hand of God
Than riches in the storehouse;
Better is bread when the mind is at
ease
4. Possible experiences of Solomon’s day that influenced the proverb
Because
of the aphoristic nature of Proverbs, it is tremendously difficult to discern
any influential socio-historical context.
At the risk of crass speculation, one may venture to conjecture that
Solomon had his father’s recounting of his experience with Nabal floating in
the background of his mind as he penned this proverb (1 Sam 25:23—39). Or, to
stretch things a bit further, one could possibly even suggest the Nathan
parable (see especially 2 Sam 12:3).
Finally, it is also possible that Solomon had his second encounter with
Yahweh in mind, when Yahweh commanded Solomon to “walk before me…with integrity
of heart and uprightness” (1 Kings 9:4 ESV).[15]
5. The connection between this proverb and the Fear of Yahweh
The connection
between the principles of Prov 19:1 and the concept of the “fear of Yahweh” is
a sure one, though it is an indirect one.
It demands reading across the various strata of Proverbs and drawing
necessary inferences.
For instance, the
children of the one who “walks in his integrity” are blessed after him (20:7);
and, the one who fears Yahweh prepares a future refuge for his children. In tandem, then, these two verses roughly
bring together the fear of Yahweh and walking in one’s integrity. Likewise, in Prov 8:13, Wisdom says that the
fear of Yahweh is the hatred of evil; she, in fact, hates “perverse
speech.”
Proverbs 15:16 is
perhaps more explicit. This verse is
another “better-than” proverb; it reads, “Better is a little with the fear of
the LORD than great treasure and trouble with it” (ESV). In this, the better-ness of the little is
conditioned by the “fear of the LORD” rather than walking in one’s integrity;
the worse-ness of the great treasure is conditioned by trouble rather than
folly. Nevertheless, the general equity
of the principles is consistent and congruous.
To fear Yahweh results in walking in integrity; walking in integrity is
an illustration of one’s fear of Yahweh.
APPLICATION
6. The moral element of this proverb and its significance
Caution
must be taken to avoid a serious mistake in understanding this proverb. In our era of liberal and liberation
theology, one could be misled to see the poverty rather than the integrity of
the man to be what is “better.” Within
the scope of Proverbs the poor are certainly subject to oppression and
injustice (13:23; 14:20; 22:7), sometimes even by others in poverty (28:3)! Such oppression is warned against by divine
threat, however, and viewed as a direct attack on God himself (17:5). But being poor is not necessarily a virtue
according to Solomon, neither does it mean one is virtuous (10:4; 14:20). In fact, the socio-economic categories of
rich and poor can often be deceiving (13:7).
Ultimately, whether rich or poor all men are ontologically equal before
God (22:2). Nevertheless, the poor are
generally more tender than the rich (18:23), and are certainly better than
liars (19:22), which hits close to the target of 19:1.
The
moral implication of 19:1 is integrity.
It is the righteous one whose walks in integrity (20:7). Those who walk in their integrity have Yahweh
as their shield (2:7), and their integrity serves as a guide through life’s
difficulties (11:3). So, ultimately they
walk securely (10:9). Although, this
integrity-walking may cost one greatly, even bring poverty on him (19:1; 28:6),
he will be finally delivered (28:18). Therefore,
the ethical teaching is that one’s integrity must be treasured above all, despite
the cost of hanging onto it. It is not
being poor that is better, but being poor and having integrity is better than
being and having anything else (19:1; 28:6).
7. Back to the Future: a modern application of the wisdom of 19:1
Especially
in light of the recent economical unrest, with its concomitant foreclosures,
unemployment and various other financial hardships, the path of those walking
in integrity is at great risk of being grown-over with thorns and
thistles. The bottom-line has become the
only point of reference for making ethical decisions, not only in corporate
America but right down in the homes of the families that make up our society. Business managers aren’t often looking for
integrity, but profit today. The
Christian is in no less risk than the heathen when it comes to opportunities to
compromise his integrity, and we all have all the motivations to compromise
that we need—“all that is in the world…” (1 Jn 2:16). In 19:1, integrity is juxtaposed with
perverse lips. It is the classic “two
ways,” the way of light and the way of darkness, the way of life and the way of
death, which are always before us. To
walk in one’s integrity is to walk with the Lord; but the “way of evil and
perverted speech” is hated by Lady Wisdom (8:13).
8. Wisdom’s “payoff”
Lady
Wisdom’s wages are the best! “My fruit is better than gold, even fine gold, and
my yield than choice silver” (8:18).
Walking in integrity is itself one of the “payoffs” of divine
Wisdom. All other temporal and material
blessings are worthy of scorn, if they compromise one’s walk of integrity.
9. Integrity better than, 101: explaining the proverb to a 10 year old
Dad: Billy, Christ in his word teaches
us that “Better is the poor that walketh in his integrity, than he
that is perverse in his lips, and is a fool.”
Billy: Dad, wouldn’t it be simpler to
just tell me I must ‘love my neighbor as myself’?
Dad: Well, I’m thankful that you
recognize that in this situation you failed to do that most basic command in
thought, word and deed. Knowing that, I
think you will agree with me that there is more involved and more at stake in
this situation.
Billy: I reckon. But, how?
And, how does this proverb figure in?
Dad: Look, Billy, don’t think that I
don’t remember what it was like to have to ‘fit in’ and be in the swim with the
guys. In fact, there is a sense in which
we guys never grow out of that situation; peer pressure is always there, so
long as you’ve got peers, really. How
you respond to this show yourself and the world where your real treasures lie
and what your highest values are.
Let
me ask you a question, Billy. Is it a
mystery to your classmates, your teacher, or even the whole school that you
confess to be a follower of Jesus?
Billy: Well…I don’t thi…Golly, I sure
hope not, Dad!
Dad: I hope not either, Billy. You already realize that you didn’t love your
neighbor like yourself when you joined with your friends in making fun of Sam
in the gym. Sam didn’t choose to be
handicap, you know. If he could run like
you and the other boys, don’t you think that he would rather do that?
Billy: Of course, Dad. But you don’t understand! Toad and Eric said that unless I joined in
with them in the hall...that they’d make me wish that they treated me as good
as they treat Sam, cause Sam would be the only one left in the whole class that
would consider hanging out with me!!
Dad: That is getting right to the heart
of the proverb, Billy. When it says,
“Better is the poor…” It doesn’t mean
only poor as in not having money; it can apply to your dilemma just as
well. It can also mean friend-poor. In this case, you chose not to walk in your
integrity, that is, to act contrary to the most basic command of your Lord, by
treating Sam in the exact same way you feared that Toad, Eric, and the others
might treat you, if you didn’t go along with them in their “perverse speech”
and foolishness toward Sam.
The
point is this, Billy. It is better to
walk in your integrity, which means “walking just as [Jesus] walked” toward
others (1 Jn 2:6), since you confess to be following in his steps, even…well,
especially if that means suffering for it (1 Pet 2:1). You see, buddy, while your walking in your
integrity in this case could have risked you becoming poor in friends, Sam was
the poor one already; and your attacking him was a direct attack on God, in
whose image Sam is made (Prov 14:31; 17:5).
Billy, you can see how badly we need the gospel every day. Like Sam’s physical problem, we are all spiritually
handicap before the Lord; sin cripples our legs and prevents us from “walking
in our integrity.” Even if, Billy, you
have to lose every friend you have, if you walk in your integrity, you have one
Friend who sticks closer than a brother, Jesus (18:24)!
10. The wisdom of 19:1 for the covenant community
Today,
above any period in church history, the covenant community is guilty of not
walking in the integrity of her confession in her Christ. We are willing to compromise what we say, as
soon as there is any risk of becoming “poor,” whether that means losing esteem
in the culture, losing tithers in the pews, or even one’s position in the
pulpit. The last example is of
particular threat. It is becoming
increasingly vogue for pastors to drive a wedge between the orthodox doctrines
of our holy faith and the practical life of the faithful. Michael Horton recounts a recent example of
this conforming compromise.
Not long ago, a pastor in Arizona was
reported in Newsweek saying, ‘People
today aren’t asking about justification, sanctification, and similar
questions.’ Hardly a rank liberal, he has nevertheless opted for a
user-friendly religious approach that tries not to bore people with, well,
Christianity. Doubtless, this pastor
would sign on the dotted line of orthodox doctrine, but it would appear that
such commitments have little to do with his actual ministry. If we have to judge by the popular sermons,
Christian best-seller lists, or by the shelve space given in Christian book
stores to Christian doctrine and the relationship between truth and life, the
church seems to have little interest in God’s questions, much less his answers.[16]
Again, “…this pastor would sign on
the dotted line of orthodox doctrine, but it would appear that such commitments
have little to do with his actual ministry.”[17] In essence, this is the message of the church
in our age, ‘we believe these doctrines are true, but they are irrelevant to
life.’ This is a perfect picture of what
is looks life to not walketh in
integrity. There is a great divide
between our talk and our walk.
Appropriately,
we are hearing from the pollsters, apologists, and thoughtful evangelism
teachers that one of the primary complaints against the church from this
generation is a lack of authenticity within the church, which is another way of
saying a lack of integrity. The church
is “perverse in [her] lips” today, and has foolishly surrendered the heart of
her existence in the world by becoming a mirrored-image of the world. Sadly, we have forgotten that conviction not compromise
is what has always grown the church, in depth as well as breadth. The impoverished Jerusalem church of the Book
of Acts knew what the proverb meant in saying, “Better is the poor that walketh
in integrity…” If we today cannot learn
to embrace this same wisdom, we are the worst of “fools” for it (Prov
19:1c).
[1]
Anonymous, “Pragmatism” at Stanford
Encyclopedia of Philosophy. (August
16, 2008). Retrieved from http://plato.stanford.edu/entries/pragmatism/#PraMax
on April 6, 2011.
[2]
There is a great irony in this. Often
the one who crows the principles of integrity and honesty the loudest does so
in reference to others, whose dishonesty could have negative ‘practical
consequences’ for the one, thus revealing that the supposed principled one is
so for purely pragmatic reasons!
[3]
Derek Kidner, The Wisdom of Proverbs, Job
& Ecclesiastes. IVP: Downers
Grove, Illinois (1985), p. 30.
[4]
E. W. Bullinger, Figures of Speech Used
in the Bible: Explained and Illustrated.
Baker Book House: Grand Rapids, Michigan (1968), pp. 58—59.
[5]
Ibid. p. 59.
[6]
Ibid. Op cit.
[7]
NET Bible translator’s annotations.
Retrieved from http://net.bible.org/#!bible/Proverbs+19:1
on April 7, 2011. Ad loc., fn. 3.
[8]
E. W. Bullinger, The Companion
Bible. Kregel Publications: Grand
Rapids, Michigan (1990), ad loc. Also see Appendix 6, p. 11.
[9]
NET Bible translator’s annotations, ad
loc., fn. 3, op cit. The deeper
significance of the metonymy and the term “lips” will come to center in the
section below, regarding imagery in the text.
[10]
“Walk, walking,” pp. 922—23 in Dictionary
of Biblical Imagery. Leland Ryken,
James C. Wilhoit, Tremper Longman III editors.
IVP Academic: Downers Grove, Illinois (1998), p. 922. Parenthesis original.
[11]
Most modern translations miss this picture by using the more abstract “speech”
or like concept.
[12]
It is also worth out notice that some
medieval Hebrew manuscripts, the Syriac, and Targums of Prov 19:1 have “his ways” rather than “his
lips.” See the NET Bible
translator’s annotations, ad loc., fn.
2.
[13]
Anonymous, “Lips,” pp. 515—16 in Dictionary
of Biblical Imagery, p. 515.
[15]
“Integrity” here is the same term used to translate integrity in Prov 19:1,
which is tôm. It is used only a surprising 24x in the
OT.
[16]
We Believe: Recovering the Essentials of
the Apostle’s Creed. Word
Publishing: Nashville, Tennessee (1998), p. 4.
[17]
Ibid.
The "Application" section here makes an important point: integrity, not poverty, is the message, and sometimes, integrity is costly. Thank you.
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