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AFRICAN PROVERBS: A TOOL IN TEACHING BIBLICAL TRUTH IN THE 21ST
CENTURY.
By
BABALOLA, JAMES ADEYEMI OLUWATOYIN Ph.D
babalolaj@babcock.edu.ng
Department of Religious Studies
Babcock University
Ilishan- Remo, Ogun State.
P.M.B. 21214, Ikeja, Lagos. Nigeria.
&
ALU, CALEB OLAYIWOLA
alucaleb@gmail.com
Adventist University of Africa
Nairobi, Kenya.
Abstract
Africans are good in oral transmission of truth and knowledge, which enhance a very powerful
use of Proverbs and adage. Surprisingly, African Proverbs have been neglected in Biblical
Hermeneutic discourse on this continent. The paper is aim to recall our attention to the important
value of Proverbs in the knowledge of the Bible and tends to apply the efficacy of African
proverbs in teaching biblical truth, first to African and others. This venture will validate the
belief that every aspect of African’s life has a religion connotation.
African proverbs main concerns relate to every aspect of human life. It’s to teach wisdom and
moral lessons. Thus they contain, and are used to convey, moral lessons and advice on how to
live a good and prosperous life. African proverbs are highly important as a tool for teaching
moral and social values, and how to conduct oneself successfully in the business of life. Proverbs
have the power to change people’s conduct, because the truths portrayed in them are so plain and
unchallengeable that those who understand the morals and advice they contain, feel compelled to
conduct their lives in the manner prescribed in the proverbs by the wise elders of old. The work
explores some opportunities for using African proverbs as a tool in teaching biblical truth. This
experience draws the meaning of the bible not only to the African readers but every reader.
KEYWORDS: African Proverbs, Tool, Biblical Truth, Teaching.
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I. Introduction
Rediscovery of the rich and diverse African heritage can make great contributions toward
addressing many political, economic, and social-cultural challenges that the continent and the
world faces today (Malunga and Banda, 2004). It is observed that African cultural heritage,
passed on from generation to generation, has been a source of guidance for African communities
in times of peace, uncertainty, birth, life, and death. It has enabled them to live in harmony with
their physical, social, and spiritual environment (Malunga and Banda, 2004).
Mbiti, John (2002) asserts that African culture and religion are found in proverbs, riddles and
wise saying. This he opines to be a rich heritage of what past generations of African peoples
thought, did, experienced and passed on to their children. This heritage forms a long line which
links African forefathers and mothers with their descendants who now feel proud of it (Mbiti,
2002).
In explaining the nature of the African heritage, Mbiti (2002) categorized it in three groups:
historical, cultural, and religious. In the cause of this study, the cultural heritage will be briefly
discussed.
The word culture covers many things, such as the way people live, behave and act, and their
physical as well as their intellectual achievements. Culture shows itself in art and literature,
dance, music and drama, in the styles of house building and of people’s clothing, in social
organization and political systems, in religion, ethics and morals and philosophy, in the customs
and instructions of the people, in their values and laws, and in their economic life (Mbiti, 2002)
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This heritage provides a foundation for leadership, guidance, problem-solving, decision-making,
self-reliance, and hope. It helps people to be balanced and focused. Strength drawn from past
lessons guides them to the unknown future with confidence (Malunga and Banda, 2004).
The use of proverbs permeates communication in Africa. Proverbs is said to unlock mystery of
life, to hide discussion from younger ones and pass coded information (Moon, 2004). One of the
features of African Elder is the right and appropriate use of proverbs and wise saying. Proverbs
catches interest and draw attention of both wise and mediocre.
Unfortunately, little study of proverbs has been made, and information on it scanty (Mbiti, 1989).
However, Interest in collecting African proverbs and using them to enrich modern life is
growing, based on a conviction that modern life and institutions would be greatly enhanced if
they gave a home to the timeless wisdom these proverbs hold. This study tends to apply the
efficacy of African proverbs in teaching biblical truth, first to Africans and others. This venture
will validate the belief that every aspect of African’s life has a religious connotation. (Moon,
2002)
II. Conceptual Definition
In proverbs there is a rich deposit of the wisdom of many generations. It is an expression of
words formulated to teach, guide, lead, warn, instruct and rebuke. It is in proverbs that we find
the remains of the oldest forms of African religious, oral tradition and philosophical wisdom. In
the words of Ojo (2000), proverbs and wise sayings are designed to condense the wisdom of
experience. They are well known saying, expressing truths or drawing out moral lessons. In the
same vein, Mbiti (1989) opines that proverbs are common ways of expressing religious ideas and
feelings. It is observable as Mbiti (2002) cites that proverbs contain religious beliefs, ideas,
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morals and warnings. They speak about God, the world, man, human relationships, and the
nature of things and so on. They are set within the cultural and social environment of the people
who have produced them and use them. Proverbs as wise sayings are often about the world in
general, viewed from religious and moral perspectives.
According to the BBC’s book, The Wisdom of Africa, “proverbs are used to illustrate ideas,
reinforce arguments, and deliver messages of inspiration, consolation, celebration, and advice”
(Thomas, 2009). The shortness of African proverbs helps in aiding memorization. However,
many are skilful in the use of proverbs at right moment and for the right purpose. Indeed, this is
affirmed by a proverbial saying in Yoruba, “owe lesin oro, ti oro ba sonu owe lafin wa” meaning
proverbs are horse which words rides on and when wisdom is missing, we search for it through
proverbs.
III. Function or place of proverbs in African society
Proverbs are an integral part of African culture, (Malunga and Banda, 2004:84) mirrors through
which people look at themselves - a stage for expressing themselves to others. While Africa has
many languages, Malunga and Banda, admit that proverbs offer them common ground; and that
the same proverbs recur in similar forms in almost all African languages and societies. It makes
communication instantly possible, irrespective of differences in geographic origin and cultural
backgrounds (Malunga and Banda, 2004).
There are proverbs which teach new things to the hearer and others which warn him against evil
conduct. Some proverbs are used to encourage people in doing something, while others show
what is bound to occur in certain circumstances. Indeed, proverbs serve many purposes as
warnings, teach morals, and stimulate imagination of listener (Mbiti, 2002). For example, a
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warning proverbial saying in Yoruba says, “Ogun asotele ki pa aro toba gbon” meaning, to before
warned is to before harmed. Another saying, ‘make hay while the sun shines’ is a proverb in
moral teaching.
Songs and proverbs are common practice among Africans in singing praises to God and framing
proverbs and wise-sayings of His personality and power as manifestation of the important place
He occupies for them. For example, a proverb in Ashanti says ‘if you want to tell God anything,
tell it to the wind’. Also Yoruba wise-saying which run thus, ‘if you run away from God, you are
still under Him’ (Awedoba, 2000). Malunga and Banda (2004) suggest that Proverbs are the
common property of Africans because they are ascribed to the wisdom of the entire ancestor. A
statement such as,“so said the ancestors,” preceding a saying, accords the proverb its
unquestionable authority.
Ojo (2000) asserts that proverbs are used to settle quarrels, to warn people against bad conducts,
to praise people, to encourage people and to teach people how to obey the norms of the society.
In traditional Africa, proverbs are used to unlock “stuckness,”or secret, clarify vision, and unify
different perspectives. Proverbs add humor and diffuse tension on otherwise sensitive issues. For
centuries, African societies have used proverbs to ease uncomfortable situations, confront issues,
and build institutions and relationships. They can be understood where literacy is low and yet
appreciated by even the most educated (Malunga and Banda, 2004).
Proverbs identify and dignify a culture. They express the collective wisdom of the people,
reflecting their thinking, values, and behaviors (Gyekye,1995). For example, two villages in
conflict may not fight after reflecting on the proverb, “When elephants fight, it is the grass that
suffers.”
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IV. Proverbs in the Bible
Just like other ancient worlds as Africa, the Ancient Israel affirms that “All wisdom comes from
the Lord, and is with him forever,” Sirach (1:1). And that the search for the higher wisdom led to
the twin convictions that, wisdom comes to man only as a divine gift, and that it belongs to the
very nature of God himself (Scott, 1965). Hebrew bible was divided into three groups: Torah, the
prophets and the writings. The writings (Hagiographa) are more miscellaneous in content. It is
the part of the Old Testament least dominated by priestly and prophetic interests, and in which
“the wise man’s counsel” is most prominent, submits Scott (1965). However, based on
distinctive literary style some books in the Writings are collectively referred to as the wisdom
literature (cf Habtu in Tokunboh Adeyemo, 2006, 569; Kidner, 1964).
The wisdom literature comprises of Job, Proverbs and Ecclesiastes. These books (wisdom)
taught a practical religious philosophy through which a good man might find satisfaction in life,
in a moral order which had established itself through experience. As part of this drive toward a
vital equilibrium it sought further to find satisfaction for the tortured mind, though probing the
problems of human freedom under divine sovereignty, of reward and retribution, and of the
anomalies of suffering and injustice (Scott, 1965). Furthermore, wisdom or wise-saying are not
restricted to this three books alone; as Scott observed that among the one hundred and fifty
poetic compositions which make up the Book of Psalms, there are about a dozen which exhibit
the distinctive ideas and language of the wisdom schools (Scott, 1965). Joseph narratives in
Genesis 37 and the Daniel stories in Daniel 1, 2, 4 and 5 reflects the prudence, fidelity, and
generosity which Proverbs holds up as characteristic of the man who orders his life wisely. The
story as a whole is an object lesson in belief in divine providence, piety, and courage. Scott
asserts that:
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if Francis Bacon was right, that “the genius, the wit and the
spirit of a nation are discovered in its proverbs,” the Book of
Proverbs should be one of the most interesting parts of the
Bible. It is not, of course, simply an anthology of wise
sayings commonly heard in ancient Israel, though many of
these are included in it, especially in the two collections
entitled “Proverbs of Solomon” which begin at chapter 10
and 25. Rather, it is a source book of instructional materials
for the use in a school or in private study, for the cultivation
of personal morality and practical wisdom. (Scott,1965:3)
Fox, however, agrees by saying, “education, which is the goal of Wisdom Literature, is not
identical with schooling” (Fox, 2000). He continues by saying, Proverbs is a slice of a tradition
that preceded ancient Israel and continued beyond it. This tradition comprised the creation,
reshaping, and transmission of wise sayings and teachings about how to live a righteous,
productive, and happy life (Fox, 2000). It guides its ancient and modern readers on the right path
and warns against the evil path. Nevertheless, Proverbs is more than a collection of observations,
prohibitions and admonitions. At its foundation, Proverbs describes wisdom as a relationship; it
begins with “fear of the Lord” (Proverb 1:7). The Bible proverbs not only admonish but also
teaches moral and Christ-like characters (love, kindness, endurance, humility, patience, etc),
which have parallel teaches in African proverbs.
V. Contemporary use of African proverbs in teaching biblical truth
African proverbs can be extremely useful and effective for all these purposes, particularly as a
tool for teaching moral, social values and biblical truth, and how to conduct oneself successfully
even in the business of life. They are short and not easily forgettable. They are also popular for
their humour. Stating further:
Moreover, they provoke vivid images in the mind, such that things
that are otherwise abstract and difficult to grasp become relatively
easy to understand. Proverbs have the power to change people’s
conduct, because the truths portrayed in them are so plain and
unchallengeable that those who understand the morals and advice
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they contain, feel compelled to conduct their lives in the manner
prescribed in the proverbs by the wise elders of old (Boadi,
1972:91).
It cannot be doubted that desiring to live the good life is not enough, for one can know and even
will to do good, and still be unable to do it (see Romans 7:14-25). It is those who accept the
gospel of Jesus Christ and have the Holy Spirit in them who have power to do the good. Yet, it is
important to note that Jesus Christ who brought this new power to work from within a person,
himself also used the method of influencing people from the outside by appealing to their minds
and hearts through teaching (Dickson,1984).
In doing this, he used stories and proverbial sayings. There can be no doubt, then, that the
present-day Church may attain its goal (which is to make all peoples the followers of Christ and
teach them to obey what he has commanded), if it encourages the proper use of proverbial
sayings. In using these indigenous proverbial sayings, however, the Church must correct and
replace what is not so good in them, and add on from the Scriptures what is more excellent
(Lindfors, 1973).
At this point in Africa’s history when there are cries everywhere for moral and social reform, the
use of proverbs in moral education is urgent. The many positive features of African proverbs,
such as those cited below, make them most invaluable and unavoidable as instruments of
teaching. The Church which has always been interested in people living the morally good life
must use African proverbs even more earnestly, especially in preaching and teaching (Christaller,
1879). Their use will help immensely to teach the truths of many biblical themes and stories, and
to affect the moral, social and spiritual lives of the people for the better; for when a proverb is
used correctly, it speaks to the intellect, the soul and the heart—that is, to the understanding, the
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feelings and the will. Over the centuries, African proverbs have successfully done this. They can,
thus, be used to great advantage in Christian preaching and teaching (Christaller, 1879).
In the Gospels Jesus uses proverbs as guidelines for a good life, moral principles and propagation
of the kingdom of God. They are exhortations not dogmas. All these teachings can be found in
African Proverbs. We will consider some African proverbs with a parallel teaching from the
Bible, under themes:
On the theme of Advice
Bible says, “Blessed is the man who always fears the LORD, but he who hardens his heart falls
into trouble.” (Proverbs 28:14 NIV)
African Proverb: “Tere, tere, mu të, bàyyil mu gis” (Wolof) meaning, Prohibit, prohibit, he
refuses to listen, leave him to see. If someone refuses to listen to advice, leave him to discover
the consequences himself. (Shawyer, 2009)
On Quest for knowledge
Bible says, “Listen to advice and accept instruction, and in the end you will be wise.”
(Proverbs 19:20 NIV)
African Proverb: Boroom làmmiñ du réer. (Wolof) meaning, someone with a tongue will not
get lost. One should always ask when one doesn't know.
On warning against hypocrisy
He says, “They are blind leaders of the blind and when one blind man leads another, both fall
into a ditch” (Matthew 15:14).
African Proverbs: “Sago toun bu igo”, kettle calling pot black; “ikan ko se ikan”,(Yoruba)
meaning, none is better off.
On justice and reconciliation
The Bible says, “Eye for an Eye and a tooth for a tooth” (Matthew 5:38).
African Proverbs: “Adiye dami logun nu, mafo leyin”, (Yoruba) meaning, A fowl that throw
away my charm, I break all eggs laid.
On entering the Kingdom of God
Jesus says, “No one can break into a strong man’s house and take away his belongings unless he
first ties up the strong man; then he can plunder his house” (Matthew 12:29).
African Proverbs: “Oju lasan ko se gbomo lowo ekuro” (Yoruba) meaning, it is not with easy
will one remove palm kennel from its shell.
On disobedience,
Jesus says, “Anyone who does evil things hates the light (John 3:20)
African Proverbs: “Inde ojor na aga na’abali nani” (Etche) meaning, Evil men only walk
(operate) in the night.
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On faith,
Jesus says, “Whoever eats my flesh and drinks my blood lives in me and I live in him” (John
6:56).
African Proverbs: “Onye wefere oji wefara ndu” (Igbo) meaning, One who brings kola brings
life.
On obedience,
The Bible says, “The one who gathered much did not have too much, and the one who gathered
little did not have too little” (2 Corinthians 8:15 cf. Exodus 16:18).
African Proverbs: “Ayom uwak I yeneke uwak” (Ibibo) meaning, He that requires much, does
not earn much.
On responsibility,
The Bible says, “The parents ate the sour grapes but the children got the sour taste” (Jeremiah
31:29).
African Proverbs: “Uru nile manu ruro na i so gide uma ya” (Etche) meaning, The evil that one
does follows their children always.
On responsibility,
The Bible says, “The parents ate the sour grapes but the children got the sour taste” (Jeremiah
31:29).
African Proverbs: “Ete yen adia okum uyo, Eyen okoplkpai edet” (Ibibo) meaning, The father
ate unripe fruit, but the son feels the weary.
On humility,
Jesus says, “Whoever wants to be first must place himself last of all and be the servant of all”
(Mark 9:35).
African Proverbs: “Akitan la si waju, egin lo ma gba” (Yoruba) meaning, A leader is a refuse
dump, that accept garbage.
It is evident that African proverbs are great tools in teaching biblical precepts or truth. It is
important to x-ray some African proverbs in the like of teaching and establishing bible truth:
i. “An egg should not wrestle with a rock!” {Wolof Proverb}.
The Way of Righteousness was a radio broadcast, developed for Muslims in the Wolof language in
Senegal, West Africa. This chronological Bible story approach incorporates Wolof proverbs to help
explain Biblical concepts. The following is an excerpt from lesson one, Yes, sometimes we hear those
who fight against God’s Book, saying, “No one can trust it! It is full of errors. It has been changed!”
However, the one who fights with the Word of Truth is fighting with God Himself. “An egg
should not wrestle with a rock!” The Word of God is the Rock, and man is the egg! Man cannot
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change the true Word of God-but the true Word of God can change man! God is great, and is able to
protect His Eternal Word. (Hughes,1984).
ii. “What the heart loves, there the legs will go.”
Another example of using proverbs among Muslim people is provided in a condensed excerpt
from Moon’s forthcoming book. This shows how proverbs can open ears that may otherwise be
closed so that they can hear and grasp the Gospel:
After being away for awhile, one day I returned to Ghana to visit a Muslim friend who was an
oral learner. Knowing my interest in proverbs, with a smile he shared with me, “I knew that you
would return to see me. We have a proverb in Hausa that says, “What the heart loves, there the
legs will go.” He shared how he knew that I would return to see him. Since my heart was there,
my legs would find a way to follow. As I pondered further the meaning of this proverb, I
responded, “Do you think God’s heart is close to us?” A discussion ensued whereby he
considered how God’s heart is with us since he created humans; therefore, God must find a way
for his feet to follow. Eventually, I explained, “God’s heart pulled so strongly that his feet had to
come to earth and live among us. That is why Jesus came. Jesus was the feet of God!” He
seriously pondered the meaning and implications of what was discussed. As a Muslim, he agreed
that Jesus was a good person but he did not understand why Jesus was necessary. Why would
God want to come to earth anyway? He understood God as the creator and ultimate judge but he
had not considered before how God’s heart may be drawn to live among the people God created.
It was a new thought to him but it made perfect sense using the logic and time tested wisdom of
the Hausa proverb. He was beginning to see God in terms and concepts that he could understand.
This explanation of Jesus connected with aspects of his own worldview. It described the meaning
of Jesus in terms and metaphors that were uniquely Hausa and also fully Christian. Previously,
Christianity was presented to him in ways that were foreign, using literate points, analysis,
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comparisons, etc. By using Hausa metaphors and concepts contained in his own proverbs, Jesus’
coming to earth started to make sense and was congruent with some of the deeply held core
values of my friend’s culture. “There is a God whose heart pulls so strong that his feet must come
to be with us,” he concluded, “That is good news. I would like to know more about this.” Could
this proverb then be a stepping stone to help my Muslim friend understand and appreciate the
Gospel? (Moon, 2004).
VI. Conclusion
In conclusion, A Yoruba proverb says, “Owe lesin oro…” meaning, “Proverbs are the Horses of
Speech” Many oral learners rely upon proverbs to do the difficult job of communicating deeply
and effectively. Once proverbs are understood as providing a window into the soul of the local
culture instead of just a tool to add to a missionary toolbox, many opportunities open up for the
missionary as well as the national church. Proverbs can facilitate development projects by
providing an understanding of African organizational development and using indigenous logic to
explain projects. Proverbs are also helpful in understanding preoccupations for pastoral
care/counseling, and for the training of missionaries and clergies, to name a few.
VII. Recommendation
To this end, this work recommends appreciation of proverbs; deeper knowledge of proverbs, so
as to be an instruments of teaching among Africans and beyond. In order to help get started in
using local proverbs in ministry, this work suggest a process to use. As the horse of
communication, proverbs can carry us far and long in mission. While this takes time and effort, it
is well worth it. Like stepping stones in a river, local proverbs provide steady, time-tested
anchors to aid us in cross-cultural ministry.
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This work also recommends that missionaries and clergies as the case may be used be trained in
the use of Proverbs in ministry, in the culture and the language of the people so as to enhance
their productivity.
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