18th Sunday After Pentecost, 2003
18th Sunday after Pentecost
The following are the suggested passages:
Proverbs 31:10-31 and Psalm 1 or Wisdom of Solomon 1:16-2:1, 12-22
Or
Jeremiah 11:18-20 and Psalm 54
James 3:13-4:3, 7-8a
Mark 9:30-37
Proverbs 31:10-31
At my wedding, we included blessings spoken by our children (my stepchildren) and by my parents. When my mother began reading from Proverbs 31, I suspect my wife wanted to run away! But my mother, in her own inimitable way, turned the passage on me, explaining how I must earn and deserve the Proverbs 31 wife.
Many women have been threatened by the concept of the Proverbs 31 wife, a mythical woman who carries her whole household on her shoulders, while her husband kind of hangs out with the decision makers at the city gates and talks wisdom. But I would suggest that some of these words were a suggestion that women be taken more seriously in a time when that was not the common expectation. Verse 31 seems to me to set the tone. Let her deeds be praised in the gates! Right now her husband is respected out there, what about the person who is holding his household together?
Seen that way, perhaps Proverbs 31 can be liberating instead of threatening.
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(10) Who can find a woman of strong character?
Her value is above that of rubies!
(11) Here husband puts complete trust in her, And he does not lack for wealth.
(12) She produces for him good and not evil, all the days of her life.
(13) She seeks wool and linen, and she works as she desires with her hands.
(14) She is like trading ships, Bringing her provisions from afar.
(15) She rises while it is still night, so she can give food to her household, along with portions to her maidservants.
(16) She evaluates and field and acquires it, From the fruit of her efforts she plants a vineyard.
(17) She girds her loins with strength, She strengthens her arms. (18) She sees that her merchandise is good, her light is not extinguished at night.
(19) She reaches out her hands with the distaff, her hands grasp the spindle.
(20) She has spread her palm out to the poor, and her hand she has spread out to the needy.
(21) She doesn’t fear for her house when it snows. Because all her household has double layer clothes.
(22) She makes coverings for herself, Fine linen and royal purple are her garments. (23) Her husband is known in the gates, when he sits down with the elders of the land.
(24) She makes a linen garment and sells it, and she provides sashes to merchants. (25) Strength and honor are her garments, and she can laugh about the day that’s coming.
(26) She opens her mouth with wisdom, And gracious instruction is on her tongue.
(27) She guards the approaches of her house, and she doesn’t eat the bread of laziness. (28) Her children rise up and bless her, Her husband praises her.
(29) Many daughters have acted mightily, But you have risen above all of them.
(30) Charm is a lie, and beauty is vain, but a woman who fears the Lord is to be praised. (31) Give her some of the fruit of her hands, and praise her deeds in the gates.
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The Hebrew word chayil, used here, is used only four times in the Bible in speaking of women. It suggests more than just being virtuous, but being forceful, capable, having initiative, and the capability to carry through on what she decides. The NRSV uses ?capable? which is good, though I prefer something indicated some forcefulness.
The precise gem is doubtful, but it is clearly something of great value.
This is not a matter of affection but rather an intellectual determination that she is trustworthy. He might have feelings for her, but not trust her with his money! But in this case we are told both that he puts his trust in her, and that his trust is justified by events. That ?wealth? here is the Hebrew word shalal may be a subtle hint of humor in this passage. I see a certain feminine pride in the choice of words used.
Some translations have something like ?works willingly.? I suspect the intention is that she is making the choices and carrying them through.
Not only does she deal with the financial and other resources, but she spreads a wide net. This adds breadth to her knowledge of commerce and business.
food is a bit weak as a translation here, but it seems the best that can be done in one word. The word is teref meaning prey taken for food. It is another of the ?strong? words used of the woman of strength in this passage.
She?s a decision maker.
The imagery her is warlike.
Some commentators suggest that this passage again refers to her industriousness, and it does, but I believe it does so obliquely. The intent is planning, I believe, in that she doesn?t run out of needed things or plan poorly. (Compare Matthew 25:1-13, the parable of the ten virgins. The wise ones have made preparations to keep their lamps burning.)
Finally we get to ordinary ?women?s? activities in Biblical times, but only for a moment.
Synonymously parallel lines. The first uses the Hebrew word for the palm of the hand or bottom of the foot (so we use ?hand?) while the second line uses the more generic word for hand. I would note that generosity to the poor would normally be the function of the head of the household.
Either they all have double layer clothes, or they all have prepared double for all their needs. The latter might be better, indicating preparation in terms of food until the storm is over. (?Double,? rather than ?scarlet? reflects only a change in the vowel pointing of the Hebrew text and agrees with the LXX (endidusko, ?to put on another? [L&S Abridged])
She takes care of herself as well!
Her husband gets to hang out in the gate, while she takes care of all the business. How unfair is that? This is one of the reason many Christian women have felt threatened by this passage, but see note below on verse 31.
Again, she is the economic manager of the household.
Considering the view of some that women shouldn?t speak in public meetings, this is an interesting point. Wisdom, including wisdom teaching, is not just the province of men.
One wonders by now if the praise is adequate for this apparent paragon of virtue!
mightily reflects the same Hebrew word as in verse 10 where I translate it ?strong character.? Some translations use ?women? instead of ?daughters? but the latter is the literal translation of the Hebrew text. Is it possible that this passage was written by a father about his daughter? Or maybe it was written by a mother about her daughter!
This verse I think ties up the humor of the vocabulary used earlier. She is carrying on all of these activities. She?s the foundation of her household. She is, perhaps, the reason her husband has a place at the gate, and certainly she makes sure he has time to sit there. Perhaps we should her the text as ?Give her some of the fruit of her hands, and praise her deeds in the gates. |
Psalm 1
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(1) Blessed is the person who doesn’t walk in the counsel of evildoers,
and doesn’t stand in the path of sinners, And doesn’t live where mockers live.
(2) But rather his delight is in the instruction of YHWH, and in his instruction he meditates day and night.
(3) He will be like a tree, planted by streams of water, which gives its fruit in its season, it’s leaf doesn’t wither, and everything he does prospers. (4)The evildoers are not like this, but are like the chaff, that the wind drives away.
(5) Because of this the evildoers will not rise up in judgment, Nor sinners in the council of the righteous ones.
(6) Because YHWH knows the way of the righteous folks, but the way of the wicked will perish. |
Frequently translated ?blessed is the man? (ashrey iysh). This is a classic translation issue amongst those who feel that the Hebrew iysh should never be translated in a gender neutral fashion, but the common expression iysh iysh, for one person after another suggests that there are occasions in which iysh is used to cover both male and female referents. The most common translation is, and should remain ?man? or ?male person? for iysh (with the exceptions noted) and ?human? or ?person of either gender? for ?adam.
This verse suggests a key way of avoiding temptation?just get out of the way. Don?t sit around talking about it, thinking about it or being near where it is done. Go to where the influences are positive.
I have kept the translation ?instruction? here in both lines to show that Hebrew uses the same word. Torah is indicated here as what the blessed man does rather than being where sinners and mockers are. He?s interested in God?s opinion of things.
Verses 3 & 4 give the classical view of the wisdom literature: If you do good, you will prosper, do evil, and you?ll have trouble. This view was challenged by the authors of both Job and Ecclesiastes. A very interesting sermon could be constructed contrasting this view with the apparent reality displayed in Job. Does Psalm 1 sound anything like Job?s friends? How do we deal with this problem. There?s a contrast between ?you reap what you sow? (Galatians 6:7) and ?in this world you will have tribulation? (John 16:33). Ask the question why we can sow seeds of peace and reap violence (Jesus going to the cross, Ghandi in jail), for example.
The same question applies to verse five. Why is it that unjust people do get into positions of power? What can we do about it? Will it always be so? What is the judgment to which the psalmist refers?
Another expression that is ultimately true, and often true here, but seems to be challenged by Job-like experiences. |
Wisdom of Solomon 1:16-2:1, 12-22
The key addition that this passage makes to the study of rewards, punishments and revenge that we have in our selected texts is the notion of the afterlife and the eternal reward as part of the package. One of the responses to the challenge I suggest between passages such as Psalm 1 and the book of Job is to look at the final reward. Since this world is not our home, perhaps the answer is to look elsewhere for final justice.
But most of our passages deal with justice and righteousness here and now, so we need to deal with that issue as well.
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(16) But the ungodly with their hands and with their words have called him, considering him a friend,
they wasted away from sorrow for him and make a covenant with him, because they are worthy to be a part of him.
2:1 For they said in themselves, while not thinking straight, ?Our lives are short and wearying, and there is no healing in the death of man, and nobody is known to have come back from the dead.? (12) Let us lie in ambush for the righteous person, because he is inconvenient to us, and he opposes himself to our works, and he accuses us of sins against the law, and ascribes to us sins against our upbringing, (13) He professes to have knowledge of God, and names himself a son of the Lord. (14) He has become for us a rebuke to our insights. Just seeing him is a burden, (15) because his lifestyle is different from that of others, and his ways are different. (16) We are regarded by him as unclean, and he keeps himself apart from our ways as from something filthy. He calls the final events (or the end) of the righteous blessed, and boasts that his father is God. (17) Let?s see if his words are true. Let?s test him to see what the outcome will be. (18) For if the righteous person is a son of God, let God assist him, and save him from the hand of those who stand against him. (19) Let us inflict on him vituperation and torture, so that we might prove his graciousness, and so that we might test his forbearance. (20) Let us condemn him to a shameful death, for his help will be according to his own words. (21) These things they reckon and they are deceived, because their evil has blinded them. (22) And they didn’t know the mystery of God, nor did they hope in the reward of godliness, neither did they consider the reward of blameless souls. |
I am using the masculine for death to be consistent with the use of the feminine for wisdom.
NAB ?They pined for it?
NRSV ?part of his company?
Mt 27:43 applies similar words to Jesus, but here it refers to everyone who is living justly.
Compare the wording of this passage to Psalm 22:6-10. |
Jeremiah 11:18-20
There are two key factors in this short passage. First, Jeremiah tells us that YHWH informed him of a plot against him that he had been totally unaware of. This can provide a sermon topic, together with Psalm 54 on God?s protection. But there is a second point. This is a prayer for vengeance. Jeremiah can?t respond to those who are plotting against him, but he calls on God to punish them.
This could be an opportunity to discuss the desire for vengeance and prayers for vengeance. Jeremiah is one of the good guys! But you?ll find that he has both complaining, whining prayers and prayers like this, for vengeance.
This is a good topic in which to let your own experience be your guide and to open yourself up to your congregation. Have you personally ever wanted God to really get someone? (Be honest now!) Have you ever just suppressed the thought before it was even formed because such emotions were just so unchristian? Share the experience as the basis for a sermon.
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(18) YHWH let me know, so I knew. You showed me their deeds. (19) I was being led away like a pliable sheep to the slaughter, and I did not now that they had plotted against me, “Let us destroy the tree with its fruit, and let us cut his life off from the earth, so that his name will not be remembered any more. (20) But you, YHWH of hosts, judge justly, proving the kidneys and heard. Let me see you punish them, because I laid out my complaint to you. |
judge justly could be rendered are a righteous (or just) judge. |
Psalm 54
David certainly has reason to ask for protection, and also to desire revenge. Read the story cited in the header to this Psalm (1 Samuel 23:19ff). Whether you believe the Psalm was written by David or not, it certainly is a good setting for it. See also my notes under Jeremiah 11:18-20 above.
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(1) To the Leader, on stringed instruments, a contemplation song of David (2) when the Ziphites went and said to Saul, is not David hiding among us. (3) Oh God, save me by your name, and judge me according to your power. (4) Oh God hear my prayer, give ear to the words of my mouth. (5) Because aliens have risen up against me, and ruthless people have sought my life, They do not put God before them. (Selah) (6) Behold, God is a helper to me, The Lord sustains my life. (7) Let the evil turn back on my enemies, In your truth exterminate them. (8) For your generosity I will sacrifice to you, I will praise your name YHWH, because it is good. (9) Because you have saved me from all my trouble, and I have seen the fall of my enemies.
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give ear or if you memorized less KJV than I did as a child, ?listen.?
it is good could also be ?because you are good.? |
James 3:13-4:3, 7-8a
This passage in James can tie in a number of the other passages today, especially in terms of wisdom, and specifically wise actions. You can also use it in dealing with the issues of revenge. Is revenge a good attitude for a Christian? Is it one we should admit? Can a Christian pray the prayer of Psalm 54?
Notice this isn?t a ?devil made me do it? excuse. The wars come from within.
hedonistic desires I?ve used this to translate the Greek hedone from which we get the English ?hedonistic.? This may be misleading, because it can simply mean ?pleasures.?
We often use ?you don?t have because you don?t ask? isolated from this context. James is pointing us in the direction of asking according to God?s will or perhaps we could simply say, asking wisely.
In that context, when we submit to God who is love and is wisdom, we are also bringing ourselves into line with wisdom, or also of God?s will. We will then stand against the devil, who represents the worldly wisdom from below, and we will do so successfully. (Tie in with Psalm 1 here is also good.) As opposed to staying near the devil, however, we are called upon to draw nearer to God and God will draw nearer to us.
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[Carol, the devotion here could either be left in place, or made a separate page and linked.]
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(13) Who is wise and knowledgeable among you? Let him show by his good behavior his works in wise humility.
(14) But if you have bitter jealousy and rivalry in your heart, don’t boast and lie against the truth. (15) This is not the wisdom that comes from above, but earthly, natural and demonic. (16) For where there is jealousy and strife, there is also rebellion and every evil deed.
(17) But the wisdom that comes from above is first pure, then peace loving, then gentle, then obedient, then filled with mercy and good fruit, nonjudgmental, not hypocritical. (18) But the fruit of righteousness sown in peace produces peace.
Chapter 4 (1) Where do these wars and fights among you come from? Are they not from within, from your hedonistic desires which carry on war among your members?
(2) You desire, but you don’t have. You kill and you are jealous, but you aren’t able to receive, because you do not ask. (3) You ask, and you don’t receive because you ask wrongly, so that you might spend it for your hedonistic desires.
(7) So submit yourselves to God, stand against the devil and he will flee from you, (8) come near to God and he will come near to you. |
This is a mildly clumsy literal translation, but it supports my comment. By ?works? I believe James means the fruit of that wisdom. He displays the fruit of wisdom through good behavior combined with humility.
Divisions in the church result from abandoning the giving attitude of Jesus, and trying to push oneself forward over others. Rivalry is the result not of God?s spirit, but rather of a rejection of God?s spirit in favor of ambitious and power.
Compare this to the description of love in 1 Corinthians 13. The wisdom that comes from above is a wisdom characterized by self-sacrificing love.
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Read a related Homily – James 3:13-4:3, 7-8a
Mark 9:30-37
There are very few notes I want to write concerning the text of this passage, but I hope that you have noticed my repeated comments on the notion of self-sacrificing love as the center point. Wisdom is characterized by the same things as characterizes love (1 Corinthians 13). Jesus is willing to give himself, but he also calls on his followers to stop seeking their own power and become servants. An interesting topic can be made by tying the James passage and Mark passage together and discussing what it means, as a Christian, to be wise.
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(30) When he had left there, he traveled through Galilee, and he didn’t want anyone to know. (31) For he was teaching his disciples and telling them that the Son of man would be betrayed into the hands of men, and they would kill him, and when he has been killed, he will rise again after three days. (32) But they didn’t understand the message, yet they were afraid to question him. (33) They went into Capernaum, and while they were in the house he asked them, “What were you discussing on the way?” (34) But they were silent for on the way they had been discussing amongst themselves who was greatest. And he sat down and called the twelve and said to them, “If anyone wants to be first, let him be the last and servant of all.? (36) And taking a little child, he stood him in their midst, gave him a hug and said to them, (37) ?Whoever receives one of these little children in my name receives me, and whoever receives me, doesn’t receive me, but the one who sent me.? |
gave him a hug Greek enagkalizomai indicates that he held the child. Let your imagination work on the impact of Jesus, who has just been discussing how he will be betrayed to death, taking this child in his arms and making this example. This might even suggest a living example for use in your sermon time. |