The South African Baptist Journal of Theology

10. Bibliography An Analysis of Proverbs 6:6-11 as a Case For a Christian

Gallagher J 1989. Jesus Doesn’t Live in Brooklyn. Brooklyn: Metro Min- Leadership Mindset Characterised by Productivity
istries.
Sampson S. Ndoga, Baptist Theological College, Randburg.
Wilson B 1992. Whose Child is This? (Updated & Revised), Lake Mary:
Charisma House. Abstract
Poverty in Africa is an enigma when one considers the natural resources and
potential that there is. Worse still, Africa’s resources are extracted to develop
Wilson B 2004. Christianity in the Cross Hairs: Real Life Solutions Dis-
other parts of the world. For this reason, this article argues that a new leadership
covered in the Line of Fire. Shippensburg: Destiny Image. paradigm is necessary in order to maximize Africa’s own potential for poverty
reduction. The book of Proverbs offers a useful reflection on what could consti-
Wilson B 2008. One-Eyed Kings. Brooklyn: Metro Ministries. tute such a leadership. Could the church and Christian leaders in particular be
missing out on the biblical mandate towards poverty reduction?
Wilson B 2010. The Teflon Rhino: Navigating the Jungle of Real Life.
Brooklyn: Metro Ministries. 1. Introduction
Africa is endowed with many natural resources. The enormity of these resources
Wilson B 2012. Personal Meeting with Charles de Jongh, Brooklyn, New in global proportions is perhaps best portrayed by Ayittey (1999:5-6) as he cites
York, Thursday 12 April 2012. David Lamb in his compelling read Africa in Chaos in which he reveals the fol-
lowing:
11. Internet Sources
Africa is four times the geographical size of the United States ... a
Charisma 2010. ‘On the front lines of children’s ministry,’ Charisma Mag-
continent with immense and untapped mineral wealth. Africa has
azine, 19 November 2010, viewed 23 April 2012, 40% of the world’s potential hydro-electric power supply; the bulk
http://www.charismamag.com/index.php/news-old/29484-on-the- of the world’s diamonds and chromium; 30% of the uranium in the
front-lines-ofmchildrens-ministry non-communist world; 50% of the world’s gold; 90% of it cobalt;
50% of it phosphates; 40% of its platinum; 7.5% of its coal; 8% of
Walker Ken 2011. ‘Bill Wilson’s Brooklyn miracle,’ IPCH, 5 October its known petroleum reserves; 12% of its natural gas; 3% of its iron
2011, viewed 23 April 2012, ore; and millions upon millions of acres of untilled land ... In addi-
http://iphc.org/experience/bill-wilsons-brooklyn-miracle tion Africa has 64% of the world’s manganese, 13% of its copper,
and vast bauxite, nickel and lead resources [figures which by now
E-mail: [email protected] need to be revised upward in view of recent discoveries]. It also ac-
counts for 70% cocoa, 60% coffee, 50% palm oil, and 20% of the
total petroleum traded on the world market, excluding the United
States and Russia. The tourism potential of Africa is enormous. Un-
rivalled wildlife, scenic grandeur, and pristine ecology constitute
Africa’s third natural resource after agriculture and mineral wealth.

Another voice that encapsulates the extent of Africa’s wealth, says that “the enor-
mous resources in Africa makes it one of the wealthiest regions in the world ... In
most parts of the continent, it is possible to engage in farming all year round. Af-
rica could easily be a paradise on earth” Adadevoh (2006:58). Rukuni (2011:208-
9) sheds some light on the significance of the agricultural potential which con-
tributes an estimated 35% of the Gross National Product while employing up to
80% of the total labour and accounting for 40% of the total foreign exchange.
He equally posits agriculture, the backbone of the African economy, as seriously

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
underutilised as the following facts reveal:
• In Africa only 7% of arable is irrigated compared to 14% in Latin America United Nations Millennium Goals for Africa is to halve, between 1990 and 2015,
and 38% in East and Southeast Asia and 42% is South Asia the proportion of people whose income is less than one dollar a day. The second
• Fertiliser use in Africa currently amounts to 9kg / ha of arable per year, com- ambition aims to achieve full and productive employment and decent work for
pared to 120 kg/ha in South Asia all, including women and young people (see http://www.mdgmonitor.org/goal1.
• Africa uses 1.6% of its water resources, compared to 14% in Asia cfm). The prioritising of these aspects testifies to unfavourable conditions which
the average African has to put up. In view of Africa’s resources, these conditions
The paradox in view of these vast resources is that the majority of Africa’s people with are unacceptable. More compelling, is Kinoti’s sentiment in his book Hope
live below the poverty line. This anomaly in our view is primarily a leadership for Africa and what Christians can do, in which he says that the “wretchedness
challenge and for that reason there is a need for a new paradigm of leadership in of the African people dishonours their Creator. Therefore, every Christian has a
Africa. moral responsibility to do his or her very best to correct the situation” (1994:1).
In addressing the North American Association of Christians in Social Work His book intimates Christian responsibility and action.
(NACSW), Roe (2006:5) reveals that “more than 300 million people in Sub-Sa-
haran Africa live on less than one dollar a day” and “do not have access to clean The question we must ask at this juncture is why is Africa under such extreme
water”. She continues to say that “these conditions are horrible and can leave the levels of poverty and hunger when she is endowed with inexhaustible resources?
population feeling very hopeless”. According to the New York Times report Sub- Ayittey (2009:37) blames the political scenario and the aid vehicles by stating
Saharan Africa remains the world’s poorest region in that it has not changed in that:
nearly 25 years while most of the developing world has managed to reduce pov- Africa is not poor because of anything inherently the matter with
erty Reuters (2008). Sachs (2005:xvi) reveals that 15 000 Africans die a day from African societies – quite the contrary. Africa is not poor because of
preventable diseases for lack of drugs that we take for granted. The combination the residue of colonialism or the machinations of large global corpo-
of destitution and disease has cursed almost half of Africa’s population to ex- rations. Africa is not poor because of poor resource endowments or
treme poverty where households are unable to meet basic needs for survival. For climate. Africa is poor because its dysfunctional, kleptocratic poli-
these people, poverty is terminal and will only take outside intervention to alter tics have disorganised its societies, and Western countries and their
their misfortune. In Sachs’ global call to end poverty in our lifetime, the extreme aid vehicles have unwittingly been complicit in this. Africa is rich;
poor should be our priority as stated below: only its politics are poor.

The greatest tragedy of our time is that one sixth of humanity is not Ayittey substantiates his reasoning by showing that even though there are a few
even on the development ladder. A large number of the extreme poor political-economic success stories in the post-independent era in Africa, these are
are caught in a poverty trap, unable on their own to escape from overshadowed by the tragedies in the majority of current situations (2009:37-38).
extreme material deprivation. They are trapped by disease, physical For example, he says that only 16 out of 54 countries in Africa can be described
isolation, climate stress, environmental degradation, and by extreme as democratic, and only eight have reasonably free and independent media and
poverty itself. Even if solutions exist to increase their chances for only two countries have consistent levels of economic growth sufficient to keep
survival – whether in the form of new farming techniques, or es- up with population growth (2009:43). By the same token, despite the aid amount-
sential medicines, or bed nets that can limit the transmission of ma- ing to a staggering $460 billion that Africa has received since 1960 the donors
laria – these families and their governments simply lack the financial have not bothered to be introspective about the outcome of their efforts (2009:37).
means to make these crucial investments. Ayittey is right in pointing out these anomalies. He goes on to prescribe pos-
sible solutions when he surmises that “the African people, through African so-
In making this call Sachs is adamant that if all is done that could be done with ciety groups, need to be empowered to monitor how aid money is spent and to
the available resources, this seemingly colossal task to eradicate extreme poverty instigate reform from within” (2009:45). He goes on to qualify how this action
can be achieved. For the remainder of Africa’s underprivileged, poverty can be could be done when he specifies that “empowerment requires arming the African
described as a disposition particularly in view of the resources at their disposal. people with the information, the freedom and the institutional means to unchain
If almost anywhere else in the world regions there has been economic progress, themselves from the vicious grip of poverty and oppression” (2009:45). From
this fact suggests that Africa cannot be an exception. Adadevoh (2006:50) says reading his book, The End of Poverty: How to Make it Happen in Our Lifetime
that “situations hardly change for the better by themselves; they are changed (2005), Sachs would undoubtedly endorse these initiatives, and so would other
through the determined efforts of change agents”. The leading objective for the proponents for the eradication of extreme poverty such as Julian May (2000),

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
underutilised as the following facts reveal:
• In Africa only 7% of arable is irrigated compared to 14% in Latin America United Nations Millennium Goals for Africa is to halve, between 1990 and 2015,
and 38% in East and Southeast Asia and 42% is South Asia the proportion of people whose income is less than one dollar a day. The second
• Fertiliser use in Africa currently amounts to 9kg / ha of arable per year, com- ambition aims to achieve full and productive employment and decent work for
pared to 120 kg/ha in South Asia all, including women and young people (see http://www.mdgmonitor.org/goal1.
• Africa uses 1.6% of its water resources, compared to 14% in Asia cfm). The prioritising of these aspects testifies to unfavourable conditions which
the average African has to put up. In view of Africa’s resources, these conditions
The paradox in view of these vast resources is that the majority of Africa’s people with are unacceptable. More compelling, is Kinoti’s sentiment in his book Hope
live below the poverty line. This anomaly in our view is primarily a leadership for Africa and what Christians can do, in which he says that the “wretchedness
challenge and for that reason there is a need for a new paradigm of leadership in of the African people dishonours their Creator. Therefore, every Christian has a
Africa. moral responsibility to do his or her very best to correct the situation” (1994:1).
In addressing the North American Association of Christians in Social Work His book intimates Christian responsibility and action.
(NACSW), Roe (2006:5) reveals that “more than 300 million people in Sub-Sa-
haran Africa live on less than one dollar a day” and “do not have access to clean The question we must ask at this juncture is why is Africa under such extreme
water”. She continues to say that “these conditions are horrible and can leave the levels of poverty and hunger when she is endowed with inexhaustible resources?
population feeling very hopeless”. According to the New York Times report Sub- Ayittey (2009:37) blames the political scenario and the aid vehicles by stating
Saharan Africa remains the world’s poorest region in that it has not changed in that:
nearly 25 years while most of the developing world has managed to reduce pov- Africa is not poor because of anything inherently the matter with
erty Reuters (2008). Sachs (2005:xvi) reveals that 15 000 Africans die a day from African societies – quite the contrary. Africa is not poor because of
preventable diseases for lack of drugs that we take for granted. The combination the residue of colonialism or the machinations of large global corpo-
of destitution and disease has cursed almost half of Africa’s population to ex- rations. Africa is not poor because of poor resource endowments or
treme poverty where households are unable to meet basic needs for survival. For climate. Africa is poor because its dysfunctional, kleptocratic poli-
these people, poverty is terminal and will only take outside intervention to alter tics have disorganised its societies, and Western countries and their
their misfortune. In Sachs’ global call to end poverty in our lifetime, the extreme aid vehicles have unwittingly been complicit in this. Africa is rich;
poor should be our priority as stated below: only its politics are poor.

The greatest tragedy of our time is that one sixth of humanity is not Ayittey substantiates his reasoning by showing that even though there are a few
even on the development ladder. A large number of the extreme poor political-economic success stories in the post-independent era in Africa, these are
are caught in a poverty trap, unable on their own to escape from overshadowed by the tragedies in the majority of current situations (2009:37-38).
extreme material deprivation. They are trapped by disease, physical For example, he says that only 16 out of 54 countries in Africa can be described
isolation, climate stress, environmental degradation, and by extreme as democratic, and only eight have reasonably free and independent media and
poverty itself. Even if solutions exist to increase their chances for only two countries have consistent levels of economic growth sufficient to keep
survival – whether in the form of new farming techniques, or es- up with population growth (2009:43). By the same token, despite the aid amount-
sential medicines, or bed nets that can limit the transmission of ma- ing to a staggering $460 billion that Africa has received since 1960 the donors
laria – these families and their governments simply lack the financial have not bothered to be introspective about the outcome of their efforts (2009:37).
means to make these crucial investments. Ayittey is right in pointing out these anomalies. He goes on to prescribe pos-
sible solutions when he surmises that “the African people, through African so-
In making this call Sachs is adamant that if all is done that could be done with ciety groups, need to be empowered to monitor how aid money is spent and to
the available resources, this seemingly colossal task to eradicate extreme poverty instigate reform from within” (2009:45). He goes on to qualify how this action
can be achieved. For the remainder of Africa’s underprivileged, poverty can be could be done when he specifies that “empowerment requires arming the African
described as a disposition particularly in view of the resources at their disposal. people with the information, the freedom and the institutional means to unchain
If almost anywhere else in the world regions there has been economic progress, themselves from the vicious grip of poverty and oppression” (2009:45). From
this fact suggests that Africa cannot be an exception. Adadevoh (2006:50) says reading his book, The End of Poverty: How to Make it Happen in Our Lifetime
that “situations hardly change for the better by themselves; they are changed (2005), Sachs would undoubtedly endorse these initiatives, and so would other
through the determined efforts of change agents”. The leading objective for the proponents for the eradication of extreme poverty such as Julian May (2000),

104 105

The SA baptist journal of theology_03..indd 116-117 9/14/2012 2:14:04 PM

 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
Wisner et al (2005).
In this paper, however, we would like to particularise the individual African to August’s minds is best represented by Groenewald who defines it as “change in
whom poverty is somewhat a disposition. According to Sachs (2005:20), poverty human conditions of people ... the process of change in conditions of the life-
describes households in which basic needs are met but just barely. In some situ- styles of people and the qualitative change in the nature and character of human
ations poverty is a result of a dependency syndrome that plagues people who no societies” (2005:24). Notably, emphasis is not on infrastructural improvements
longer take responsible action for their situation. In Adadevoh’s sentiments, what but on human beings.
one seems to lack in most of these scenarios is self-initiated action and leadership
towards reversing one’s dire circumstances (2006:52). Combining the spiritual transformation ideology with the production mindset,
we would like to consider Proverbs 6:6-11 as the basis for the development of a
Ayittey (2002:5), himself, admits that wealth anywhere in the world is created by production mindset among Christian Leaders, because we believe a production
individuals or the private sector, and not by the government who merely distrib- mindset must characterise Christian Leadership in Africa if we are to see a real
utes it. This truth is evident in Africa where the vast majority who produce wealth reduction in poverty in Africa. As we will see below, the concept “sluggard” used
based on the natural resources are in rural or informal sectors, economic activities in the wisdom poem intrinsically hints at an unacceptable situation. The tone of
they engage in on their own initiative Ayittey (2009:39-40). In line with Adade- the address commands attention. The intended outcome is unmistakably towards
voh’s (2006:53) apt call that God expects African Christians to do their part in a reversal of circumstances. We now turn our attention to that.
producing what they want to consume, to invest in what they earn and sow where
they want to reap, we would like to attempt to forward some thoughts based on 2. Wise Advice for the “Sluggard” 6:6-11
Proverbs 6:6-11 on ideas that stimulate the individual towards taking responsibil- We come to this wisdom poem in which the important feature of communal sur-
ity for reduction if not the eradication of poverty at that micro level. vival is idealised. Our interest in this poem also lies in the fact that the addressee
is young. Correspondingly, more than 60% of Africa’s population is under the age
To compliment these thoughts, Adadevoh’s “production mindset” as well as his of 21. O’ Donavan (2000:205) and his concept of youth as the leadership resource
“new mindset” ideologies are presented here as critical for reducing levels of pov- for the next generation is an important concept. According to the Population Ref-
erty in Africa. He writes that in the “African situation this means taking responsi- erence Bureau, in mid-2008, Africa’s population was estimated at 967 million,
bility even when the global leadership and donor agencies have not required such with about 400 million (42 percent) below age 15. This youthful population age
action. It also means citizens organising themselves and taking necessary action structure provides momentum for continued growth (http://www.prb.org/pdf08/
even when the central government has not requested and/or donated resources africadatasheet2008.pdf).
towards it. The wisdom to know the seasons and the appropriate action is the first
step” (2006:55). Surely, responsible action will begin with a paradigm shift in It is our belief that Africa’s rise from poverty to affluence, among other things,
our thinking, first of all, at an individual level as Adadevoh (2006:95-96) argues: rests with her youth. Ayittey (2005:xx) calls this new generation the “cheetahs as
opposed to the older, the hippos, who are intellectually astigmatized and stuck in
Mindset transformation requires that individuals and groups first their colonial pedagogical patch”. As such this wisdom poem is critical in influ-
recognise the need for change. This begins with an awareness of cur- encing this generation towards a productive mindset that takes advantage of the
rent mindsets. People need to be helped with awareness of the way resources at their disposal towards a better future.
they think, their perspectives on particular issues, and how those
thinking patterns came to be. However, it is the effects of the think- To come to the details of the wisdom poem: Firstly, we notice that the context is
ing patterns that provide motive for change … the desire for change summer or harvest time, when hard work was directed towards the acquiring of
is not only based on dissatisfaction with the status quo, but it is also food cf. Gerstenberger (2002:20). The family could not afford to have a member
influenced by the conviction that the new mindset and its positive who was lazy, and in being that way, contributed nothing to the communal pro-
effects are possible. ductive efforts. In fact, a lazy person could not afford his lifestyle since it would
not be the riches he missed out on, as Waltke (2004:339) points out, but rather
Similarly, Bowers and August (2005:20) in their missiological article on social “it is food, the necessity of life”. Clifford (1999:76) picks up on this theme when
transformation, cite the ANC Statement on Moral Renewal of the Nation in which he observes that the tone of this address is “sharper than usual, perhaps because
the former South African President says that “in striving for political and eco- the context is harvest, which is so crucial for the community’s welfare”. Having
nomic development, the ANC recognises that social transformation cannot be a lazy person is detrimental to the survival of all. Simply put, “laziness is another
separated from spiritual transformation”. Social transformation in Bowers and way to become poor” Harlow (1984:26).

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
Wisner et al (2005).
In this paper, however, we would like to particularise the individual African to August’s minds is best represented by Groenewald who defines it as “change in
whom poverty is somewhat a disposition. According to Sachs (2005:20), poverty human conditions of people ... the process of change in conditions of the life-
describes households in which basic needs are met but just barely. In some situ- styles of people and the qualitative change in the nature and character of human
ations poverty is a result of a dependency syndrome that plagues people who no societies” (2005:24). Notably, emphasis is not on infrastructural improvements
longer take responsible action for their situation. In Adadevoh’s sentiments, what but on human beings.
one seems to lack in most of these scenarios is self-initiated action and leadership
towards reversing one’s dire circumstances (2006:52). Combining the spiritual transformation ideology with the production mindset,
we would like to consider Proverbs 6:6-11 as the basis for the development of a
Ayittey (2002:5), himself, admits that wealth anywhere in the world is created by production mindset among Christian Leaders, because we believe a production
individuals or the private sector, and not by the government who merely distrib- mindset must characterise Christian Leadership in Africa if we are to see a real
utes it. This truth is evident in Africa where the vast majority who produce wealth reduction in poverty in Africa. As we will see below, the concept “sluggard” used
based on the natural resources are in rural or informal sectors, economic activities in the wisdom poem intrinsically hints at an unacceptable situation. The tone of
they engage in on their own initiative Ayittey (2009:39-40). In line with Adade- the address commands attention. The intended outcome is unmistakably towards
voh’s (2006:53) apt call that God expects African Christians to do their part in a reversal of circumstances. We now turn our attention to that.
producing what they want to consume, to invest in what they earn and sow where
they want to reap, we would like to attempt to forward some thoughts based on 2. Wise Advice for the “Sluggard” 6:6-11
Proverbs 6:6-11 on ideas that stimulate the individual towards taking responsibil- We come to this wisdom poem in which the important feature of communal sur-
ity for reduction if not the eradication of poverty at that micro level. vival is idealised. Our interest in this poem also lies in the fact that the addressee
is young. Correspondingly, more than 60% of Africa’s population is under the age
To compliment these thoughts, Adadevoh’s “production mindset” as well as his of 21. O’ Donavan (2000:205) and his concept of youth as the leadership resource
“new mindset” ideologies are presented here as critical for reducing levels of pov- for the next generation is an important concept. According to the Population Ref-
erty in Africa. He writes that in the “African situation this means taking responsi- erence Bureau, in mid-2008, Africa’s population was estimated at 967 million,
bility even when the global leadership and donor agencies have not required such with about 400 million (42 percent) below age 15. This youthful population age
action. It also means citizens organising themselves and taking necessary action structure provides momentum for continued growth (http://www.prb.org/pdf08/
even when the central government has not requested and/or donated resources africadatasheet2008.pdf).
towards it. The wisdom to know the seasons and the appropriate action is the first
step” (2006:55). Surely, responsible action will begin with a paradigm shift in It is our belief that Africa’s rise from poverty to affluence, among other things,
our thinking, first of all, at an individual level as Adadevoh (2006:95-96) argues: rests with her youth. Ayittey (2005:xx) calls this new generation the “cheetahs as
opposed to the older, the hippos, who are intellectually astigmatized and stuck in
Mindset transformation requires that individuals and groups first their colonial pedagogical patch”. As such this wisdom poem is critical in influ-
recognise the need for change. This begins with an awareness of cur- encing this generation towards a productive mindset that takes advantage of the
rent mindsets. People need to be helped with awareness of the way resources at their disposal towards a better future.
they think, their perspectives on particular issues, and how those
thinking patterns came to be. However, it is the effects of the think- To come to the details of the wisdom poem: Firstly, we notice that the context is
ing patterns that provide motive for change … the desire for change summer or harvest time, when hard work was directed towards the acquiring of
is not only based on dissatisfaction with the status quo, but it is also food cf. Gerstenberger (2002:20). The family could not afford to have a member
influenced by the conviction that the new mindset and its positive who was lazy, and in being that way, contributed nothing to the communal pro-
effects are possible. ductive efforts. In fact, a lazy person could not afford his lifestyle since it would
not be the riches he missed out on, as Waltke (2004:339) points out, but rather
Similarly, Bowers and August (2005:20) in their missiological article on social “it is food, the necessity of life”. Clifford (1999:76) picks up on this theme when
transformation, cite the ANC Statement on Moral Renewal of the Nation in which he observes that the tone of this address is “sharper than usual, perhaps because
the former South African President says that “in striving for political and eco- the context is harvest, which is so crucial for the community’s welfare”. Having
nomic development, the ANC recognises that social transformation cannot be a lazy person is detrimental to the survival of all. Simply put, “laziness is another
separated from spiritual transformation”. Social transformation in Bowers and way to become poor” Harlow (1984:26).

106 107

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
Clearly, this subject is of extreme importance to bring up among many other les-
sons that are featured in these exchanges. 6
Go to the ant, you sluggard!
Secondly, this instance is the only time within the first nine chapters of the book Consider her ways and be wise,
of Proverbs that the subject on productivity is brought up. Here, it is featured 7
Which, having no captain,
within the generic scope of parental instructions, although that claim is not di- Instruction
Overseer or ruler,
rectly made. This fact brings to the fore Gerstenberger’s (2002:25) sociological 8
Provides her supplies in the summer,
orientation on the Israelite family circle and in particular the productive role ex- And gathers her food in the harvest.
pected of each member for the sake of the welfare of all. This suggests that at the
earliest possible opportunity a child was exposed to this productive mindset as 9
How long will you slumber, O sluggard?
part of his/her essential being. When will you rise from your sleep?
Thirdly, for the first time in the book of Proverbs, there is the use of observation Admonition 10
A little sleep, a little slumber,
as an instructional aid. Unlike the previous cases where hypothetical scenarios A little folding of the hands to sleep
are imagined (1:8-19), and typical events recreated (6:1-5), in this instance the
learner is commanded to go and learn by observing natural phenomena. Long- 11
So shall your poverty come on you like a prowler,
man III (2006:171) says that “with the call to go and observe the activity of the Consequence
And your need like an armed man.
industrious ant, we see here an explicit example of the importance of observation
in the development and support of wisdom principles”. Longman III’s views are
echoed by Gittay (2001:46) who suggests that the observation of a set of fixed 2.2 Inner Texture in Proverbs 6:6-11
cosmological rules projecting order and stability is a highly persuasive and ben- The inner texture, first, draws our attention to the opening verb “go” which is in
eficial wisdom principle. The importance of observation is uniformly recalled in the imperative construct creatively set at the beginning of the unit to introduce
Proverbs 24:32 as a fruitful exercise. the lesson on diligence. The command seems to have a rousing effect on the
Fourthly, we have embedded within the African culture a similar instructional part of the “sluggard” or “lazybones” see Waltke (2004:336), whom, as we will
exchange. In the Shona traditional culture, for example, we have similar admoni- see, is preoccupied with sleep (6:9-10). The command also puts into perspective
tions towards hard work see Hamutyinei (1992:48). At the same time, it reflects the opening-middle-closing texture where the beginning is raised in 6:6-8 as the
strong parental authority emblematic of a Shona (African) father whose tone of lowly ant, van Leeuwen (1997:74) says, serves as a moral example. The middle in
address changes when he brings up unpleasant matters. As in all the previous 6:9-10, presents the condemnation of the sluggard by a rhetorical question which
cases, the son cannot talk back, as a sign of respect. Thus, the way the subject literally reads “after how long?” with the interrogative repeated in the same verse
is handled in biblical and Shona contexts reflects an individual focus which has designed to apply the apparent lesson from the ant by rousing the sleeper. The
some affinity with a domestic setting. With these preliminary thoughts in mind, passage then closes in 6:11 typically with a consequence clause that reveals that
we will now consider the text more closely using Robbins’ Socio-Rhetorical ap- too much sleep or lack of industry will lead to yet another self induced trap, (cf.
proach (1996). 6:1-5), in this case poverty.

2.1 Text and Exegetical Framework 6:6-11 Second, we note that in typical Instruction fashion we have a predominant use of
The framework reflected here follows the natural division of the poem where the the imperative in the opening statement, some four times in total. The addressee
first half, 6:6-8, describes the industry of the ant as an object lesson. The second usually indicated by the vocative “my son” (cf. 5:1, 7; 6:1, 20; 7:1), however,
half, 6:9-11 focuses on the sluggard to whom the object lesson applies. Verse 11 is replaced with the double vocative, “sluggard” in 6:6 and 9, perhaps because
provides some form of closure. These divisions can be represented as Instruction of the repulsiveness of the subject. There is some sarcasm in the request for the
6:6-8, Admonition 6:9-10, and Consequence 6:11, as shown below: “sluggard” to learn from the “ant” a feminine singular noun in this case. Hubbard
(1989:99) picks up on the sarcasm by projecting a 5ft plus and some 130 pound
in weight sluggard being told to let an ant, less than a quarter of an inch long and
weighing a slight fraction of an ounce, be the teacher. He continues that “a person
with gifts of speech, with a brain the size of a whole anthill is told to bend over
and peer down, and learn from the lowly ant. The irony is powerful” (1989:99)
cf. Ross (1991:932).
Third, and closely related to the above, is the significance of the feminine con-

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
Clearly, this subject is of extreme importance to bring up among many other les-
sons that are featured in these exchanges. 6
Go to the ant, you sluggard!
Secondly, this instance is the only time within the first nine chapters of the book Consider her ways and be wise,
of Proverbs that the subject on productivity is brought up. Here, it is featured 7
Which, having no captain,
within the generic scope of parental instructions, although that claim is not di- Instruction
Overseer or ruler,
rectly made. This fact brings to the fore Gerstenberger’s (2002:25) sociological 8
Provides her supplies in the summer,
orientation on the Israelite family circle and in particular the productive role ex- And gathers her food in the harvest.
pected of each member for the sake of the welfare of all. This suggests that at the
earliest possible opportunity a child was exposed to this productive mindset as 9
How long will you slumber, O sluggard?
part of his/her essential being. When will you rise from your sleep?
Thirdly, for the first time in the book of Proverbs, there is the use of observation Admonition 10
A little sleep, a little slumber,
as an instructional aid. Unlike the previous cases where hypothetical scenarios A little folding of the hands to sleep
are imagined (1:8-19), and typical events recreated (6:1-5), in this instance the
learner is commanded to go and learn by observing natural phenomena. Long- 11
So shall your poverty come on you like a prowler,
man III (2006:171) says that “with the call to go and observe the activity of the Consequence
And your need like an armed man.
industrious ant, we see here an explicit example of the importance of observation
in the development and support of wisdom principles”. Longman III’s views are
echoed by Gittay (2001:46) who suggests that the observation of a set of fixed 2.2 Inner Texture in Proverbs 6:6-11
cosmological rules projecting order and stability is a highly persuasive and ben- The inner texture, first, draws our attention to the opening verb “go” which is in
eficial wisdom principle. The importance of observation is uniformly recalled in the imperative construct creatively set at the beginning of the unit to introduce
Proverbs 24:32 as a fruitful exercise. the lesson on diligence. The command seems to have a rousing effect on the
Fourthly, we have embedded within the African culture a similar instructional part of the “sluggard” or “lazybones” see Waltke (2004:336), whom, as we will
exchange. In the Shona traditional culture, for example, we have similar admoni- see, is preoccupied with sleep (6:9-10). The command also puts into perspective
tions towards hard work see Hamutyinei (1992:48). At the same time, it reflects the opening-middle-closing texture where the beginning is raised in 6:6-8 as the
strong parental authority emblematic of a Shona (African) father whose tone of lowly ant, van Leeuwen (1997:74) says, serves as a moral example. The middle in
address changes when he brings up unpleasant matters. As in all the previous 6:9-10, presents the condemnation of the sluggard by a rhetorical question which
cases, the son cannot talk back, as a sign of respect. Thus, the way the subject literally reads “after how long?” with the interrogative repeated in the same verse
is handled in biblical and Shona contexts reflects an individual focus which has designed to apply the apparent lesson from the ant by rousing the sleeper. The
some affinity with a domestic setting. With these preliminary thoughts in mind, passage then closes in 6:11 typically with a consequence clause that reveals that
we will now consider the text more closely using Robbins’ Socio-Rhetorical ap- too much sleep or lack of industry will lead to yet another self induced trap, (cf.
proach (1996). 6:1-5), in this case poverty.

2.1 Text and Exegetical Framework 6:6-11 Second, we note that in typical Instruction fashion we have a predominant use of
The framework reflected here follows the natural division of the poem where the the imperative in the opening statement, some four times in total. The addressee
first half, 6:6-8, describes the industry of the ant as an object lesson. The second usually indicated by the vocative “my son” (cf. 5:1, 7; 6:1, 20; 7:1), however,
half, 6:9-11 focuses on the sluggard to whom the object lesson applies. Verse 11 is replaced with the double vocative, “sluggard” in 6:6 and 9, perhaps because
provides some form of closure. These divisions can be represented as Instruction of the repulsiveness of the subject. There is some sarcasm in the request for the
6:6-8, Admonition 6:9-10, and Consequence 6:11, as shown below: “sluggard” to learn from the “ant” a feminine singular noun in this case. Hubbard
(1989:99) picks up on the sarcasm by projecting a 5ft plus and some 130 pound
in weight sluggard being told to let an ant, less than a quarter of an inch long and
weighing a slight fraction of an ounce, be the teacher. He continues that “a person
with gifts of speech, with a brain the size of a whole anthill is told to bend over
and peer down, and learn from the lowly ant. The irony is powerful” (1989:99)
cf. Ross (1991:932).
Third, and closely related to the above, is the significance of the feminine con-

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
struct in the noun “ant” which most commentators do not highlight. Van Leeuwen
(1997:75) regards this as yet another occasion for female symbolism exposed in endorses the same idea by stating that the fact that the ant plans ahead demon-
the text, after the personification of Wisdom (1:20-33; 9:1-18). The singular con- strates her understanding of the seasons and invariably the cycles of life, unlike
struct is also significant in that it delineates individual responsibility and ignores the sluggard who would rather sleep a little. Such is the disdain of the sluggard’s
the collaborative behaviour of ants, noteworthy as that might be. laziness and love of sleep that the sentiments of 6:10-11 are repeated verbatim in
Proverbs 24:33-34.
Fourth, as predictable of Hebrew poetry, we have the use of parallelism. In 6:8
the industrious nature of the ant is depicted on the one hand as storing its provi- 2.5 Social and Cultural Texture in Proverbs 6:6-11
sion in summer which is synonymously paralled to her gathering food at harvest The subject in 6:6-11 assumes a Gnostic manipulationist argumentation by virtue
on the other hand. The particularization of summer and the harvest is unmistak- of the command to “go to the ant … consider its ways and be wise”. The distinc-
able, a peak period of work. Similarly, the rhetorical question raised in 6:9, “how tive knowledge to be gained from this observation, we note, is what would make
long will you lie there” is synonymously paralleled to “when will you rise from one “wise”, an imperative attainment in this account. There are some aspects of
your sleep”. Even here, the focus on the sluggard’s slumber is highlighted twice common social and cultural topics implied in the fact that the subject of observa-
and taken up further in 6:10. In the consequential clause, we have the use of two tion, the ant, has no chief, officer or ruler in 6:7. This presupposes some form of
similes, “like a robber” and “like an armed warrior”, to describe the effect of a governance or administrative institutions that existed within the cultural setting
lazy lifestyle which is “poverty” and “want”. Longman III (2006:172) alleges through which labour was organised. Hubbard (1989:99) suggests that the par-
that the imagery here suggests that poverty will sneak up on the person and arrive ticularisation of these officials implies the Solomonic bureaucracy of which the
suddenly, which serves as a warning with the hope that the “people who have a ant is not a part. Even hierarchical structures within an ant colony are not in view
propensity to be lazy will stir themselves into activity”. here as Longman III (2006:172) comments:

2.3 Intertexture in Proverbs 6:6-11 The fact that modern scientific study has uncovered hierarchy in an
First, we need to point out that the “sluggard” is a prominent subject in the book ant colony is beside the point. This information was not available
of Proverbs (10:26; 13:4; 15:19; 19:24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). to the ancient Near Eastern observer, so the sage is speaking from
What is particular to a majority of these texts is they emphasise the individual. As the point of view of naïve observation. And without obvious social
much as the Israelites enjoyed a communal ideal, they could not escape from the structure, these creatures cope quite well.
fact that individuals made up the solidarity they took pleasure in. Therefore, the
stance taken here of singling out the offender was crucial in a communal setting. Even if this information was available, it does not take away from the point be-
ing made in this poem. Waltke (2004:336) concurs with this explanation when
Second, the examples from nature in terms of industriousness and other aspects he adds that even though there is a perfect social organisation among ants, as
also feature quite a lot in the OT (Job 12:7; Is. 1:3; Jer. 8:7). More specifically, is entomologists have discovered, this does not imply a hierarchy of command.
the reiteration of the “ant” as an example (Pr. 30:25-26) and the comparison to lo- The concept “chief” describes one who holds others accountable in upholding
custs and lizards (Pr. 30:27-28). The main idea here is that lessons from nature are the law, as is true in the Israelite paterfamilias in which the head of a household
available to all and as such, are indisputable. In our instance the lesson is three- exercises such authority; (see Jos 19:13; Job 29:35; Pr 25:13; Is 3:6-7; Dn 11:18
fold; that of foresight, industry and preparedness. Perdue (2000:125) comments for the use of the same concept and perhaps its implication in these contexts). The
that “unstated but assumed is that the ant recognises that the preparation will idea of a chieftainship was not formally instituted in Israel. The closest to that
enable it to survive sustained periods of drought and bitter cold. This illustration ideal is probably the period of the judges, otherwise “chiefs” were known among
from nature becomes for the wise person a compelling example of the necessity Israel’s neighbours (Nm. 25:15). The “officer” was someone who exercised mili-
of hard work and the requisite preparation for future survival”. tary, judicial or civil administrative duties. The “ruler” describes someone who
governed or had dominion. None of these leaders are in view when it comes to
Third, there is the general association of the harvest with hard work as a divine in- the ant’s work ethic put forward here. On the contrary, the sluggard would have
stitution (Gn 8:22). As a result a number of scriptures reflect that common notion such structures to his aid, and yet astonishingly fails to deliver.
of summer time and hard work, (Ex 23:10,16; Pr 10:5; 14:4; 18:20; 20:4; Is 62:9;
Jl 3:13; Mt 9:37-38). The point to be made from this is that the ant demonstrates Related to the above is the fact that the ant’s foresight, is in line with seasonal
being in tune with cosmic reality as Clifford (1999:76) says that she “instinctively cycles. Van Leeuwen (1997:75) tells us that Palestine has two main seasons, the
springs into action at any opportunity of gathering food”. Hubbard (1989:99) cool, rainy season which runs from October to May and the warm, dry season

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
struct in the noun “ant” which most commentators do not highlight. Van Leeuwen
(1997:75) regards this as yet another occasion for female symbolism exposed in endorses the same idea by stating that the fact that the ant plans ahead demon-
the text, after the personification of Wisdom (1:20-33; 9:1-18). The singular con- strates her understanding of the seasons and invariably the cycles of life, unlike
struct is also significant in that it delineates individual responsibility and ignores the sluggard who would rather sleep a little. Such is the disdain of the sluggard’s
the collaborative behaviour of ants, noteworthy as that might be. laziness and love of sleep that the sentiments of 6:10-11 are repeated verbatim in
Proverbs 24:33-34.
Fourth, as predictable of Hebrew poetry, we have the use of parallelism. In 6:8
the industrious nature of the ant is depicted on the one hand as storing its provi- 2.5 Social and Cultural Texture in Proverbs 6:6-11
sion in summer which is synonymously paralled to her gathering food at harvest The subject in 6:6-11 assumes a Gnostic manipulationist argumentation by virtue
on the other hand. The particularization of summer and the harvest is unmistak- of the command to “go to the ant … consider its ways and be wise”. The distinc-
able, a peak period of work. Similarly, the rhetorical question raised in 6:9, “how tive knowledge to be gained from this observation, we note, is what would make
long will you lie there” is synonymously paralleled to “when will you rise from one “wise”, an imperative attainment in this account. There are some aspects of
your sleep”. Even here, the focus on the sluggard’s slumber is highlighted twice common social and cultural topics implied in the fact that the subject of observa-
and taken up further in 6:10. In the consequential clause, we have the use of two tion, the ant, has no chief, officer or ruler in 6:7. This presupposes some form of
similes, “like a robber” and “like an armed warrior”, to describe the effect of a governance or administrative institutions that existed within the cultural setting
lazy lifestyle which is “poverty” and “want”. Longman III (2006:172) alleges through which labour was organised. Hubbard (1989:99) suggests that the par-
that the imagery here suggests that poverty will sneak up on the person and arrive ticularisation of these officials implies the Solomonic bureaucracy of which the
suddenly, which serves as a warning with the hope that the “people who have a ant is not a part. Even hierarchical structures within an ant colony are not in view
propensity to be lazy will stir themselves into activity”. here as Longman III (2006:172) comments:

2.3 Intertexture in Proverbs 6:6-11 The fact that modern scientific study has uncovered hierarchy in an
First, we need to point out that the “sluggard” is a prominent subject in the book ant colony is beside the point. This information was not available
of Proverbs (10:26; 13:4; 15:19; 19:24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). to the ancient Near Eastern observer, so the sage is speaking from
What is particular to a majority of these texts is they emphasise the individual. As the point of view of naïve observation. And without obvious social
much as the Israelites enjoyed a communal ideal, they could not escape from the structure, these creatures cope quite well.
fact that individuals made up the solidarity they took pleasure in. Therefore, the
stance taken here of singling out the offender was crucial in a communal setting. Even if this information was available, it does not take away from the point be-
ing made in this poem. Waltke (2004:336) concurs with this explanation when
Second, the examples from nature in terms of industriousness and other aspects he adds that even though there is a perfect social organisation among ants, as
also feature quite a lot in the OT (Job 12:7; Is. 1:3; Jer. 8:7). More specifically, is entomologists have discovered, this does not imply a hierarchy of command.
the reiteration of the “ant” as an example (Pr. 30:25-26) and the comparison to lo- The concept “chief” describes one who holds others accountable in upholding
custs and lizards (Pr. 30:27-28). The main idea here is that lessons from nature are the law, as is true in the Israelite paterfamilias in which the head of a household
available to all and as such, are indisputable. In our instance the lesson is three- exercises such authority; (see Jos 19:13; Job 29:35; Pr 25:13; Is 3:6-7; Dn 11:18
fold; that of foresight, industry and preparedness. Perdue (2000:125) comments for the use of the same concept and perhaps its implication in these contexts). The
that “unstated but assumed is that the ant recognises that the preparation will idea of a chieftainship was not formally instituted in Israel. The closest to that
enable it to survive sustained periods of drought and bitter cold. This illustration ideal is probably the period of the judges, otherwise “chiefs” were known among
from nature becomes for the wise person a compelling example of the necessity Israel’s neighbours (Nm. 25:15). The “officer” was someone who exercised mili-
of hard work and the requisite preparation for future survival”. tary, judicial or civil administrative duties. The “ruler” describes someone who
governed or had dominion. None of these leaders are in view when it comes to
Third, there is the general association of the harvest with hard work as a divine in- the ant’s work ethic put forward here. On the contrary, the sluggard would have
stitution (Gn 8:22). As a result a number of scriptures reflect that common notion such structures to his aid, and yet astonishingly fails to deliver.
of summer time and hard work, (Ex 23:10,16; Pr 10:5; 14:4; 18:20; 20:4; Is 62:9;
Jl 3:13; Mt 9:37-38). The point to be made from this is that the ant demonstrates Related to the above is the fact that the ant’s foresight, is in line with seasonal
being in tune with cosmic reality as Clifford (1999:76) says that she “instinctively cycles. Van Leeuwen (1997:75) tells us that Palestine has two main seasons, the
springs into action at any opportunity of gathering food”. Hubbard (1989:99) cool, rainy season which runs from October to May and the warm, dry season

110 111

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
which runs from June to September, with three to four months of no rain at all.
April is when most of the harvesting took place, where the early period of that as it is wrong to take what is not one’s own, so it is wrong to shirk
month would be barley and the latter wheat (see Waltke 2004:338). The gathering responsibility for what is.
of the food by the ant, however, was not limited to the two main crops but many
other potential sources. In 1 Chronicles 12:40, we note a variety of food sources 3. Reflecting on Proverbs 6:6-11
consumed in Israel which would have been accessible to the ant in her gather- First, the Instruction in 6:6-8 points to the ant’s foresight. She is described in
ing of her much needed supplies. There are over a 100 known species of ants to Proverbs 30:25 as a creature with little strength and yet has the ability to store
whom this scenario could apply, but as Waltke (2004:336) advocates it probably up food in summer. That is the crux of the matter which this lesson from nature
was the harvester ant (Messor semirufus), found everywhere in Palestine, that the brings out. If an ant in her limited state has the foresight to provide for her needs,
speaker had in mind. what excuse can a sluggard, one who is reluctant to work, forward to justify his
position? This picture serves as an apt warning to a sluggard who, by his actions,
To add to the above, we draw our attention to the rhetorical questions raised invariably subordinates himself to such a lowly creature. For that reason, we
in 6:9. The questions presume that the harvest is actually happening, hence the have the command to “go” and learn from her, to depict the degradation implicit
implicit admonishment to reverse the futile laziness. According to van Leeuwen in this scenario. Productivity was important for the sustenance of the community
(1997:75), these questions throw responsibility where it belongs, but gives the which could not afford the idleness of even one of its members. The point is
sluggard the freedom to make up his own mind. In other words there is still driven home beyond question through the approach taken in the treatise found in
room to redeem the situation. This admonition is followed by the mimicking of Proverbs 6:6-11. Habtu (2006:756) adds that “where the student has previously
the sluggard’s own excuse for wanting to take a “little sleep” which is the use been addressed repeatedly as ‘my son’ (6:1, 3), in this passage he is repeatedly
of effective irony to rebuke the sluggard Ross (1991:932). Here is an attempt to addressed as ‘you sluggard’ (6:6, 9). This is not only humiliation that the teacher
belittle the quantity of sleep. Waltke (2004:339) points out that “sleep is the defin- uses to make his point about diligence and indolence. The sluggard is sarcasti-
ing characteristic of the sluggard the love of sleep is pure escapism – a refusal to cally advised to go and learn from ants”.
face the world”.
It seems at the time of speaking, the addressee is not yet in poverty but merely
The poem closes by pinpointing rather regrettably that “hunger” will be the out- being warned pertaining to the dangers his actions are likely to attract. This per-
come of a lazy lifestyle. The use here of the similes of a “robber” and “armed spective is a role we can begin to play of warning the younger generation what the
man” is interesting. The former represents someone who takes another’s posses- distasteful fruits of laziness will inflict upon Africa and her people. In our view,
sions by force and the latter one who is intended to protect but turns out to be the we need not go out of our way to register this concern as our continent has invited
offender. In either scenario, the victim is defenceless. The state of poverty is here extensive Afropessimistic labels.
epitomised by the use of a concept not normally used, of the poor and the op-
pressed, as Waltke (2004:339) observes, who are a special concern for the Lord. Second, the Admonition in 6:9-10 forewarns the addressee against procrastina-
These poor and defenceless usually become destitute through circumstances be- tion and docility. Here we refer to Gerstenberger’s (2002:20) concept of a family
yond their control, such as widows and orphans who lose their access to income as a close community focused on acquiring food together and as a group that
when the breadwinner passes on. Interestingly, the people in extreme poverty indubitably shared all that it found and acquired. It is at this familial level that
in Africa can be classified under this notion as they are unable on their own to the key towards poverty reduction in Africa also lies. Since, as noted earlier, the
reverse their circumstances. Sachs (2005:18) approximates around one sixth of call demands a multi-disciplinary approach, the spiritual insights offered in Prov-
the world, a billion people, who are too ill, hungry, or destitute to even get their erbs 6:6-11 in this quest for poverty reduction are valid. Adadevoh (2006:24) de-
first hand out of the pit of poverty. By contrast, the sluggard, described in 6:10 as scribes this reality as an ongoing and necessary ecclesiastical involvement when
wanting to rest his hands, is here reflecting his reluctance to work and that is the he writes:
cause of his poverty. Koptak (2003:188) makes the following comment:
It is necessary to note that ecclesiastical involvement in social uplift-
The teaching also shows that laziness, at its root, is a failure of love. ment is no new phenomenon. Social action has always accompanied
While others work to provide for self and family, caring for others, Christian Mission, either as an explicit part of it or as the intended
the loafer wants to be carried. In sum, the theme common to the first by-product of mission.
and second teachings may well be that of laziness, a wilful negli-
gence that looks to bear the burdens that should be one’s own. Just As a result, we have a clearly developed theological position that governed that

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
which runs from June to September, with three to four months of no rain at all.
April is when most of the harvesting took place, where the early period of that as it is wrong to take what is not one’s own, so it is wrong to shirk
month would be barley and the latter wheat (see Waltke 2004:338). The gathering responsibility for what is.
of the food by the ant, however, was not limited to the two main crops but many
other potential sources. In 1 Chronicles 12:40, we note a variety of food sources 3. Reflecting on Proverbs 6:6-11
consumed in Israel which would have been accessible to the ant in her gather- First, the Instruction in 6:6-8 points to the ant’s foresight. She is described in
ing of her much needed supplies. There are over a 100 known species of ants to Proverbs 30:25 as a creature with little strength and yet has the ability to store
whom this scenario could apply, but as Waltke (2004:336) advocates it probably up food in summer. That is the crux of the matter which this lesson from nature
was the harvester ant (Messor semirufus), found everywhere in Palestine, that the brings out. If an ant in her limited state has the foresight to provide for her needs,
speaker had in mind. what excuse can a sluggard, one who is reluctant to work, forward to justify his
position? This picture serves as an apt warning to a sluggard who, by his actions,
To add to the above, we draw our attention to the rhetorical questions raised invariably subordinates himself to such a lowly creature. For that reason, we
in 6:9. The questions presume that the harvest is actually happening, hence the have the command to “go” and learn from her, to depict the degradation implicit
implicit admonishment to reverse the futile laziness. According to van Leeuwen in this scenario. Productivity was important for the sustenance of the community
(1997:75), these questions throw responsibility where it belongs, but gives the which could not afford the idleness of even one of its members. The point is
sluggard the freedom to make up his own mind. In other words there is still driven home beyond question through the approach taken in the treatise found in
room to redeem the situation. This admonition is followed by the mimicking of Proverbs 6:6-11. Habtu (2006:756) adds that “where the student has previously
the sluggard’s own excuse for wanting to take a “little sleep” which is the use been addressed repeatedly as ‘my son’ (6:1, 3), in this passage he is repeatedly
of effective irony to rebuke the sluggard Ross (1991:932). Here is an attempt to addressed as ‘you sluggard’ (6:6, 9). This is not only humiliation that the teacher
belittle the quantity of sleep. Waltke (2004:339) points out that “sleep is the defin- uses to make his point about diligence and indolence. The sluggard is sarcasti-
ing characteristic of the sluggard the love of sleep is pure escapism – a refusal to cally advised to go and learn from ants”.
face the world”.
It seems at the time of speaking, the addressee is not yet in poverty but merely
The poem closes by pinpointing rather regrettably that “hunger” will be the out- being warned pertaining to the dangers his actions are likely to attract. This per-
come of a lazy lifestyle. The use here of the similes of a “robber” and “armed spective is a role we can begin to play of warning the younger generation what the
man” is interesting. The former represents someone who takes another’s posses- distasteful fruits of laziness will inflict upon Africa and her people. In our view,
sions by force and the latter one who is intended to protect but turns out to be the we need not go out of our way to register this concern as our continent has invited
offender. In either scenario, the victim is defenceless. The state of poverty is here extensive Afropessimistic labels.
epitomised by the use of a concept not normally used, of the poor and the op-
pressed, as Waltke (2004:339) observes, who are a special concern for the Lord. Second, the Admonition in 6:9-10 forewarns the addressee against procrastina-
These poor and defenceless usually become destitute through circumstances be- tion and docility. Here we refer to Gerstenberger’s (2002:20) concept of a family
yond their control, such as widows and orphans who lose their access to income as a close community focused on acquiring food together and as a group that
when the breadwinner passes on. Interestingly, the people in extreme poverty indubitably shared all that it found and acquired. It is at this familial level that
in Africa can be classified under this notion as they are unable on their own to the key towards poverty reduction in Africa also lies. Since, as noted earlier, the
reverse their circumstances. Sachs (2005:18) approximates around one sixth of call demands a multi-disciplinary approach, the spiritual insights offered in Prov-
the world, a billion people, who are too ill, hungry, or destitute to even get their erbs 6:6-11 in this quest for poverty reduction are valid. Adadevoh (2006:24) de-
first hand out of the pit of poverty. By contrast, the sluggard, described in 6:10 as scribes this reality as an ongoing and necessary ecclesiastical involvement when
wanting to rest his hands, is here reflecting his reluctance to work and that is the he writes:
cause of his poverty. Koptak (2003:188) makes the following comment:
It is necessary to note that ecclesiastical involvement in social uplift-
The teaching also shows that laziness, at its root, is a failure of love. ment is no new phenomenon. Social action has always accompanied
While others work to provide for self and family, caring for others, Christian Mission, either as an explicit part of it or as the intended
the loafer wants to be carried. In sum, the theme common to the first by-product of mission.
and second teachings may well be that of laziness, a wilful negli-
gence that looks to bear the burdens that should be one’s own. Just As a result, we have a clearly developed theological position that governed that

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
co-existence and understandably communicated within the family setting.
London: Profile Books.
Third, the Consequence in 6:11 highlights the regrettable effects of irresponsible 1999. Africa in Chaos. New York Macmillan Books.
behaviour. The forceful images of a robber and an armed warrior are effectively
used as vivid reminders of the almost inescapable result of a prolonged unproduc- Bowers N & August K T 2005. Transformation as Mission: Moving from
tive disposition. Not only does laziness have devastating results for the individ-
development to social transformation. Missionalia 33:1 (April 2005), 20-
ual, it ripples into the community at large who not only miss out on the possible
productive contribution but have to assume responsibility for the victim.
34.

Lastly, we would like to bring to the fore the biblical notion of Shalom which “not Clifford R J 1999. Proverbs: A Commentary. Louisville: John Knox Press.
only means peace in the sense of the absence of strife, but also health, whole-
ness, prosperity, justice, harmony and general wellbeing” Adadevoh (2006:30). Garrett D A 1993. Proverbs, Ecclesiastes, Song of Songs. The New Ameri-
Moreover, the command to epitomise the principle of the Mosaic Law, to love can Commentary V14 ed. E R Clendenen. Nashville: Broadman Press.
your neighbour as yourself (Lv 19:18 cf. Lk 10:27; Mt 22:34-40; Mk 12:28-31),
implies that we cannot claim to be neighbourly in the biblical sense if our neigh- Gitay J 2001. The Rhetoric and Logic of Wisdom in the book of Proverbs.
bour is hungry, poor or needy. Loving the neighbour, according to Proverbs 6:6- JNSL 27/2, 45-56.
11, also implies helping with ideas towards productivity. Imagine if we all were
persuaded to this kind of thinking, where would Africa be by 2050? Shouldn’t
Gerstenberger E S 2002. Theologies in the Old Testament. (Translated by
Christians and the church leadership in Africa be at the forefront of such ideas
rather than be outmanoeuvred by other non-governmental organisations?
J Bowden). London: T&T Clark.

4. Conclusion Habtu T 2006. Proverbs. in Africa Bible Commentary. Adeyemo, T (ed.).

The pertinence of a Christian Leadership that has a productive mindset emanates Nairobi: Word Alive Publishers.
from the observation that the need is equally true in the secular context. In his ed-
itorial to the book Advocates for Change: How to Overcome Africa’s Challenges, Harlow R E 1984. Proverbs : The King’s Wisdom. Scarborough: Everyday
Moeletsi Mbeki (2011:1) intimates that “there is a generally expressed consensus Publications.
that Africa lacks a dynamic and innovative political and economic leadership”.
His statement is particularly pertinent in view of the fact that the Church has been Hamutyinei M A 1992. Chiparurangoma Chamudyanadzo: A Drumming
regarded as the conscience of the nation see Homrighausen (1960:223-34) and Prelude to Ancient Wisdom. Gweru: Mambo Press.
Nassif (1996). For this reason, the church has a moral obligation to be at the fore-
front of advocating for Africa’s transformation particularly in view of the texts
Homrighausen E G 1960. The Church in the World: Religion and Presi-
like Proverbs 6:6-11 which when properly analysed offer insightful and action-
able principles towards poverty reduction.
dency. Theology Today 17/2, 223-34.

5. Bibliography Hubbard D A 1989. Proverbs. in The Communicator’s Bible Commentary.

Adadevoh D 2006. Leading Transformation in Africa. Orlando: Interna- Lloyd J Ogilvie (ed.) Dallas: Word Books.
tional Leadership Foundation.
Koptak P E 2003. Proverbs : The NIV Application Commentary From Bib-
Ayittey G B N 2009. Misleading Africa. The American Interest Spring lical Text ... to Contemporary Life. Leicester: IVP.
(March/ April), 36-45.
2005. Africa Unchained: The Blueprint for Africa’s Future. Longman III T 2006. Proverbs. (Baker Commentary on the Old Testa-
New York: Macmillan Books. ment). Grand Rapids: Baker Academic.
2002. Why Africa is Poor? In Sustainable Development:
Promoting or Perpetuating Poverty? J Morris (ed) May, J (ed) 2000. Poverty and the inequality in South Africa: Meeting the

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 The South African Baptist Journal of Theology An Analysis of Proverbs 6:6-11 as a Case For a Christian Leadership Mindset
Characterised by Productivity
co-existence and understandably communicated within the family setting.
London: Profile Books.
Third, the Consequence in 6:11 highlights the regrettable effects of irresponsible 1999. Africa in Chaos. New York Macmillan Books.
behaviour. The forceful images of a robber and an armed warrior are effectively
used as vivid reminders of the almost inescapable result of a prolonged unproduc- Bowers N & August K T 2005. Transformation as Mission: Moving from
tive disposition. Not only does laziness have devastating results for the individ-
development to social transformation. Missionalia 33:1 (April 2005), 20-
ual, it ripples into the community at large who not only miss out on the possible
productive contribution but have to assume responsibility for the victim.
34.

Lastly, we would like to bring to the fore the biblical notion of Shalom which “not Clifford R J 1999. Proverbs: A Commentary. Louisville: John Knox Press.
only means peace in the sense of the absence of strife, but also health, whole-
ness, prosperity, justice, harmony and general wellbeing” Adadevoh (2006:30). Garrett D A 1993. Proverbs, Ecclesiastes, Song of Songs. The New Ameri-
Moreover, the command to epitomise the principle of the Mosaic Law, to love can Commentary V14 ed. E R Clendenen. Nashville: Broadman Press.
your neighbour as yourself (Lv 19:18 cf. Lk 10:27; Mt 22:34-40; Mk 12:28-31),
implies that we cannot claim to be neighbourly in the biblical sense if our neigh- Gitay J 2001. The Rhetoric and Logic of Wisdom in the book of Proverbs.
bour is hungry, poor or needy. Loving the neighbour, according to Proverbs 6:6- JNSL 27/2, 45-56.
11, also implies helping with ideas towards productivity. Imagine if we all were
persuaded to this kind of thinking, where would Africa be by 2050? Shouldn’t
Gerstenberger E S 2002. Theologies in the Old Testament. (Translated by
Christians and the church leadership in Africa be at the forefront of such ideas
rather than be outmanoeuvred by other non-governmental organisations?
J Bowden). London: T&T Clark.

4. Conclusion Habtu T 2006. Proverbs. in Africa Bible Commentary. Adeyemo, T (ed.).

The pertinence of a Christian Leadership that has a productive mindset emanates Nairobi: Word Alive Publishers.
from the observation that the need is equally true in the secular context. In his ed-
itorial to the book Advocates for Change: How to Overcome Africa’s Challenges, Harlow R E 1984. Proverbs : The King’s Wisdom. Scarborough: Everyday
Moeletsi Mbeki (2011:1) intimates that “there is a generally expressed consensus Publications.
that Africa lacks a dynamic and innovative political and economic leadership”.
His statement is particularly pertinent in view of the fact that the Church has been Hamutyinei M A 1992. Chiparurangoma Chamudyanadzo: A Drumming
regarded as the conscience of the nation see Homrighausen (1960:223-34) and Prelude to Ancient Wisdom. Gweru: Mambo Press.
Nassif (1996). For this reason, the church has a moral obligation to be at the fore-
front of advocating for Africa’s transformation particularly in view of the texts
Homrighausen E G 1960. The Church in the World: Religion and Presi-
like Proverbs 6:6-11 which when properly analysed offer insightful and action-
able principles towards poverty reduction.
dency. Theology Today 17/2, 223-34.

5. Bibliography Hubbard D A 1989. Proverbs. in The Communicator’s Bible Commentary.

Adadevoh D 2006. Leading Transformation in Africa. Orlando: Interna- Lloyd J Ogilvie (ed.) Dallas: Word Books.
tional Leadership Foundation.
Koptak P E 2003. Proverbs : The NIV Application Commentary From Bib-
Ayittey G B N 2009. Misleading Africa. The American Interest Spring lical Text ... to Contemporary Life. Leicester: IVP.
(March/ April), 36-45.
2005. Africa Unchained: The Blueprint for Africa’s Future. Longman III T 2006. Proverbs. (Baker Commentary on the Old Testa-
New York: Macmillan Books. ment). Grand Rapids: Baker Academic.
2002. Why Africa is Poor? In Sustainable Development:
Promoting or Perpetuating Poverty? J Morris (ed) May, J (ed) 2000. Poverty and the inequality in South Africa: Meeting the

114 115

The SA baptist journal of theology_03..indd 126-127 9/14/2012 2:14:04 PM

 The South African Baptist Journal of Theology

Challenge. Claremont: David Philip Publishers. The Goal of Servant Leadership in African Churches: A
Nassif T 1996. Jesus, Politics and the Church: The Mind of Christ on Swot Analysis.
Christians in Politics. New York: WinePress Pub.
Sheila T H Moyo, Masters Student, Cape Town Baptist Seminary. Dr
O’ Donavon W 2000. Biblical Christianity in Modern Africa. Carlisle: Pat- Linzay Rinquest, Cape Town Baptist Seminary, Research Associate,
ternoster Publishing. University of Pretoria.

Perdue A 2000. Proverbs: A Bible commentary for Preaching and Teach- Abstract
ing. (Interpretation). Lousville: John Knox Press. Gehman (2008:x) quotes John Stott as saying, “Our model of leadership is often
shaped more by culture than by Christ. Yet many cultural models of leadership
Robbins V K 1996. The Tapestry of Early Christian Discourse: Rhetoric, are incompatible with the servant imagery taught and exhibited by the Lord Je-
Society and Ideology. New York: Routledge. sus. Nevertheless, these alien cultural models are often transplanted uncritically
into the church and its hierarchy. In Africa it is the tribal chief, in Latin America
the machismo (exaggerated masculinity) of the Spanish male, in South Asia the
Roe K 2006. Sub-Saharan Africa and Extreme Poverty. North American
religious guru fawned on by his disciples, in East Asia the Confucian legacy of
Association of Christians in Social Work. www.nacsw.org the teacher’s unchallengeable authority, and in Britain the British raj mental-
ity – the overbearing pride associated with the period of British rule until Indian
Ross A P 1991. Proverbs in The Expositors Bible Commentary: with The independence in 1947. It is easy for Christian leaders to assimilate one or other
New International Version of the Holy Bible in Twelve Volumes. F R Gae- of these models without realizing it”. Consequently, servant leadership remains
belein (ed). Grand Rapids: Zondervan Publishing House. a challenge among black African Christians which needs to be addressed. Al-
though much has been written about servant leadership, more attention is re-
Rukuni M 2011. Traditional Agriculture: How can productivity Be im- quired to bring about the change in the lives of Black Christians.
proved. in Advocates for Change: How to Overcome Africa’s Challenges.
M Mbeki (ed) Johannesburg: Picador. 1. Introduction
We are all born in a culture and that culture either influences the way we interpret
scripture or is incorporated in the way we practice Christianity. The practice of
Sachs J 2005. The End of Poverty: How we can make it happen in our
biblical leadership, more so servant leadership, has been a great challenge for
lifetime. London: Penguin Books.
the church in general. Simfukwe (2010:17) wrote that “in the African context the
chief is a good and natural picture of a leader. Whether we like it or not this pic-
Van Leeuwen R C 1997. Proverbs. in The New Interpreter’s Bible. Lean- ture has infiltrated the idea of leadership in every sphere of life”. To try and ignore
der E Keck (ed.) Nashiville: Abingdon Press. the influence of culture on leadership can only result in the church remaining in
its current status quo. Hence, this article will use a SWOT Analysis, a manage-
Waltke B 2004. The Book of Proverbs: Chapter 1-15. Grand Rapids: Wil- ment tool, to analyse the extent to which the African churches can effectively
liam B. Eerdmans Publishing Company. practice servant leadership in view of its current traditional practices.

Wisner B (eds) et al 2005. Towards a New Map of Africa. London: Earth- 1.1 S.W.O.T Analysis (Strengths, Weakness, Opportunities and
scan. Threats)
The SWOT Analysis approach is a strategic planning tool used by decision-mak-
6. Internet Sources ers in organisations to evaluate the favourable and unfavourable factors that af-
fect the achieving of desired goals. According to www.managementstudyguide.
Email: [email protected]
com, the usefulness of SWOT analysis is not limited to profit-seeking organisa-
tions. It can be used by non-profit organisations, government units and individu-
*This article forms part of research work in progress being completed as part of the degree Master
of Arts (Practical Theology) at the University of Pretoria.

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