Know Story, Know Vision

Sermon on Luke 17:11-19

Psalm 66:1-3 Be joyful in God, all you lands; sing the glory of God’s Name; sing the glory of God’s praise. Say to God, “How awesome are your deeds! because of your great strength your enemies cringe before you. All the earth bows down before you, sings to you, sings out your Name.”

Introduction

Stories speak to us on many levels. This is not news. Humans are storied creatures: we write stories, tell stories, spread stories, cherish stories. There’s a weird assumption in our post-enlightenment context that everything valuable is fact—the things we can see and touch. Anything not fact isn’t worth our time. Thus, we’ve lost our stories; exchanged them for “reality” which will always wither away unto dust. We’ve surrendered our correspondence with myth and eternal substance to something far inferior: nothing.

Unlike phones and social apps, stories give us something when we succumb to their lure. I become wrapped up in the most wonderful of worlds unfamiliar to my own; I’m given glimpses of otherness that provokes to life longing and desire for that otherness; my vulnerability isn’t demanded in stories. It’s lovingly solicited through imagery and phantasy; I’m given space for atrophied emotional limbs tingling to life in resurrection without fear they’ll be consumed by another. In stories, I can just exist, carried and swept by words creating worlds unbefore seen and traveled. In a story I’m given a vision of something other than that tyrant reality. Without stories and myths, how else do I step into the potentiality of something else, something better?

Stories share in essence of eternal love. We may be handing over our storied natures, but that’s our loss. Stories will continue just as love continues, even if we opt out. Stories will exist long after we’re gone, resurrected into the midst of others willing to embrace this nature, vulnerable enough to dream and have visions. Stories will have the last word.

Whoever has ears to hear, let them hear.

Luke 17:11-19

Now one of them, perceiving that he was healed, turned back and with a great voice he was praising God, and he fell upon his face before the feet of [Jesus] giving thanks to him. And he, he was a Samaritan. Now Jesus answering him said, “By no means the ten men were made clean? But where are the nine? They are found not turning back to give glory to God except this foreigner?” And [Jesus] said to [the Samaritan], “Rise and go; your faith has saved you.”[1]

Luke 17:15-19

Luke is busy telling us another story. Jesus is traveling between[2] the regions of Samaria and Galilee headed to Jerusalem.[3] Luke wastes no time getting to the heart of the story: a group of ostracized and alienated lepers standing at a distance call out to Jesus, desperate in their plea for mercy, they, they lifted up a voice saying, ‘Jesus, master! Please have mercy on us! (v.13). These human beings—forced to uphold their own ostracization and alienation[4] (the men stood far off)—mustered all their hope that this one to whom they called would see, heal, and liberate them[5] from this divine curse.[6] They hoped that this one to whom they called was as God, able to show mercy.[7] How these lepers knew of Jesus is of no interest to Luke. The reality is, those who are alienated and ostracized know the one who stands in solidarity with them. These men know who this man was: Jesus, the master, the one of God.[8]

Jesus does not respond in the way the reader anticipates; he doesn’t go to them and heal them in some material fashion or declare they’re healed.[9] He just…looked upon them and said to them, “Go and show yourselves to the priests.” The men respond as if they’ve been healed and made clean,[10] and then they are healed[11]And it happened as they were going way they were made clean. All ten believed Jesus, demonstrated by active response to go show themselves to the priests and nine of these continue to obey even after noticing healing.[12] These nine will return to their villages and families; the tenth now-former-leper—and Samaritan—will disobey Jesus, forgo his desired reunions because he perceived he’s been made clean, and in seeing he is redeemed,[13]—ushered into and included in the coming kingdom of God.[14] Again, those who know alienation and exclusion know radical liberation and inclusion; this Samaritan was not only healed of leprosy but brought in close to and by God in Christ as a Samaritan.[15]

Thus the former-leper Samaritan man returns, praising God with a great voice, falling prostrate before Jesus in all submission consumed with utmost gratitude.[16] Jesus’s response? Rise and go. Your faith has saved you. He who was lost is now found; he who was abandoned is now cherished; he who was shunned is now counted among the beloved. He who was deprived of participation in a story and relegated to the shadows of human existence stripped of vision, now walks illuminated by the light of God carrying (once again) this most precious gift: a story of liberation and a vision of restoration and inclusion as a result of divine encounter.

Those who have ears to hear, let them hear.

Conclusion

We’ve been given a gift in being storied creatures, those who create and share stories. Yet it seems we are doing our darndest to drown these stories, to ignore them, dismiss them, and consider them childish. In dismissing our own stories, we inherently reject the stories of other peoples or reject the peoples who have stories. And we have done so violently, forcing peoples different from us not only to abandon their stories but to relinquish their vision. And only so that we can own them and their land as a commodity for our consumption. A people who only consumes confesses not only their lack of story but also their lack of vision; they confess they are of death and not of life.

But stories will always have the last word. Just as the former-leper Samaritan man carries a story and a vision no one can take from him, so too do those who have stories today. And if a people have a story, they have a vision; and if they have these they are a force for life—their life as well as the lives of others. These will find strength in their spirits and support from the ground under their feet as they travel the hard way of love resisting the tyranny of alienation and ostracization, of othering and domination, and sure death of the leprosy of consumption.

Ancient One (Told by Bearwalker)[17]

“Ancient one sat in the shade of his tree in front of his cave. Red People came to him and he said to Red People, ‘Tell me your vision.’ And Red People answered, ‘The elders have told us to pray in this manner, and that manner, and I is important that only we pray as we have been taught for this has been handed down to us by the elders.’

“‘Hmmmm,’ said the Ancient One.

“Then Black People came to him and he said to Black People, ‘Tell me your vision.’ And Black People answered, ‘Our mothers have said to go to this building and that building and pray in this manner and that manner. And our fathers have said to bow in this manner and that manner when we pray. And it is important that we do only this when we pray.’

“‘Hmmmm,’ said the Ancient One.

“Then Yellow People came to him and he said to Yellow People, ‘Tell me your vision.’ And Yellow Peole answered, ‘Our teachers have told us to sit in this manner and that manner and to say this thing and that thing when we pray. And it is important that we do only this when we pray.’

“‘Hmmmm,’ said the Ancient One.

“The White People came to him and he said to White People, ‘Tell me your vision.’ And White People answered, ‘Our Book has told us to pray in this way and that way and to do this thing and that thing, and it is very important that we do this when we pray.’

“‘Hmmmm,’ said the Ancient One.

“Then Ancient One spoke to the Earth and said, ‘Have you given the people a vision?’ And Earth said, ‘Yes, a special gift for each one, but the people were so busy speaking and arguing about which way is right they could not see the gift I gave each one of them.’ And the Ancient one asked the same question of Water and Fire and Air and got the same answer.

“Then Ancient One asked Animal, and Bird, and Insect, and Tree, and Flower, and Sky, and Moon, and Sun, and Stars, and all of the other Spirits and each told him the same. Ancient One thought this was very sad. He called Red People, Black People, Yellow People, and White People to him and said to them, ‘The ways taught to you by your Elders, and your Mothers and Father, and Teachers, and Books are sacred. It is good that your respect those ways, for they are the ways of your ancestors. But the ancestors no longer walk on the Face of the Earth Mother. You have forgotten your own Vision. Your Vision is right for you but no one else. Now each of you must pray for your own Visions, and be still enough to see them, so you can follow the way of the heart. It is a hard way. It is a good way.’”

Those who have ears to hear, let them hear.


[1] Translation mine unless otherwise noted

[2] Green, Luke, 622. “…traveling ‘along the border between’ Galilee and Samaria renders ambiguous the identity of any persons Jesus might meet along the way. Without taking away from the pivotal, startling identification of one of these lepers as a Samaritan in v 16, this allows for the possibility of interaction m a non-Jew.”

[3] Justo L. Gonzalez Luke Belief: A Theological Commentary on the Bible Eds Amy Plantinga Pauw and William C. Placher. Louisville, KY: WJK, 2010. 204. “In any case, the reference is Luke’s way of reminding us that Jesus is still on his long journey from Galilee to Jerusalem. It also provides the background for the story itself, in which a Samaritan plays an important role.”

[4] Gonzalez, Luke, 204-205. “The worst part of being a leper was often not the disease itself, but the ostracism it entailed. The law of Israel made this very clear: ‘Command the Israelites to put out of the camp everyone who is leprous’ (Num. 5:2) Furthermore, the lepers themselves were made responsible for the enforcement of such ostracism, announcing their condition to any who might approach them: ‘The person who has the leprous disease, shall wear torn clothes and let the hair of his head be disheveled; and he shall cover his upper lip and cry out, “Unclean, unclean.” He shall remain unclean as long as he has the disease; he is unclean’ (Lev. 13:45-46). To be a leper was not only to suffer a physical illness, but also to be cast out from family and society.”

[5] Gonzalez, Luke, 205. “On the other hand, a leper was not without hope. Since various diseases were included under the general heading of leprosy, allowance had to be made for those whose symptoms disappeared. For them, the law provided a detailed procedure, which included an examination by a priest, and then a complex ritual of cleansing (Lev. 14:2-32).”

[6] Green, Luke, 623. “‘Leprosy’ was a term used to designate a number of skin diseases, so the fundamental problem of these ten was, in all likelihood, not a malady that was physically life-threatening. Instead, they were faced with a debilitating social disorder. Regarded as living under a divine curse and as ritually unclean (whether they were Jew or Samaritan, it does not matter), they were relegated to the margins of society.”

[7] Green, Luke, 623. “What is clear is that, in naming him as master, these lepers Place themselves in a position of subordination to him in the form of benefaction. This benefaction, they seem to believe, will have its source in God; in effect, they request from Jesus a merciful visitation from God.”

[8] Green, Luke, 623. “When used elsewhere in the Third Gospel ‘Master’ denotes one who has authority consistent with miraculous power, and this is its meaning here. Of course, this begs, the questions, (1) How did these ten lepers know Jesus by name, and (2) How did they know him to be an agent of miraculous power?”

[9] Green, Luke, 624. “In this case, though Luke has not yet provided his audience with any notation about their being cleansed. Jesus nevertheless refers the ten lepers to their priests, who, presumably, would be able to confirm their cure.”

[10] Green, Luke, 624. “Acting on Jesus directive, the lepers are cleansed. Luke uses the normal word to describe the recovery from a leprous condition, ‘to be made clean.’ The same term appears in v 17, but other words are found in vv 15 and 19—‘to be healed’ and ‘to be saved’—and all follow as a consequence of the request of the ten lepers for divine mercy. The collocation of these terms both accents the benefit conferred and draws on the reality that, in this social situation, the condition of leprosy was viewed in holistic terms fully embracing human existence in its physical, spiritual, and psychosocial unity. In this setting ‘cleansing’ would denote forgiveness, physical recovery, and restoration, and all of this as a gift of God to be recognized by the community of God’s people.”

[11] Gonzalez, Luke, 205. “…one notes that Jesus does not immediately heal the ten lepers. He merely tells them to go and show themselves to the priests, as if they were already healed. Significantly, all ten have enough faith to heed his word even while they are not yet healed. It is along the way to see the priests that they are healed.”

[12] Gonzalez, Luke, 205. “Upon noticing that they are indeed healed, one returns to thank Jesus, and the other nine continue along their way to healing and to restoration to their communities. We tend to ignore these nine, or to classify them as unbelieving ones; but the text says (or at least implies) that they believed Jesus, and even that they obeyed him by continuing on their way to see the priests.”

[13] Green, Luke, 627. “Here, something more than healing must be intended, since (1) the efficacy of faith is mentioned and (2) all ten lepers experienced cleansing. The Samaritan was not only cleansed, but on account of faith gained something more—namely, insight into Jesus’ role in the inbreaking kingdom. He is enabled to see and is thus enlightened, itself a metaphor for redemption.”

[14] Gonzalez, Luke, 205. “But the oddball among these ten, upon discovering that he has been healed, postpones his visit to the priests and returns to thank Jesus. In so doing, he is disobeying Jesus (or at least postponing his obedience), who had told him to go before the priests. But even more, by his very act of gratitude he is postponing his restoration to his family and community. In a way, his actions are an application of what Jesus said earlier, about not loving ‘father and mother, wife and children, brothers and sisters,’ above him and the new community of the kingdom.”

[15] Gonzalez, Luke, 206. “All ten were outcasts because of their leprosy. This one is doubly an outcast, for he is a Samaritan. The one who has healed him, Jesus, is a member of the Jewish community, which despises Samaritans. One could even say that there is a hint that the reason why he was doubly grateful for his healing was that he had a double experience of exclusion, and that he therefore could be doubly surprised by Jesus’ act of healing—not only a leper but a Samaritan leper. Thus the great reversal takes a new twist: those who are most marginal and excluded are also able to be most grateful to this Lord who includes them. Those whose experience of community and rejection is most painful may well come to the gospel with an added sense of joy.”

[16] Green, Luke, 624-625. “‘Falling at the feet’ of someone is an act of submission by which one acknowledges another’s authority: it signifies reverence, just the sort of response one might make toward a person regarded as one’s benefactor. Gratitude, too, is expected of those who have received benefaction. Because the former leper recognizes Jesus as the agent of the inbreaking kingdom of God, there is nothing incongruous in his actions: Both praising God and honoring Jesus with gratitude follow immediately from Jesus’ gracious answer to his request for the merciful visitation of God.”

[17] Unknown Author. Ancient One (Told by Bearwalker). https://www.firstpeople.us/FP-Html-Legends/Ancient-One-Unknown.html

The Cedar Sprig and The Baby

Ezekiel 17:22-24 (Homily)

*I don’t believe in Bible reading plans, but I do read my bible every day—a chapter on some days, a small passage on others. I take my time and meditate on what I’m reading as I go. One cold, winter morning, back in Colorado, my attention was particularly pricked as I was reading through a part of text from the prophet Ezekiel. The book of Ezekiel of the Old Testament is full of mysterious imagery and prophecy of Israel’s exile and destruction. While there is a word of hope of restoration, the bulk of the book is rather troubling. But none of that caused me to stop and contemplate. It was a portion about a tree planted on a mountain that snapped me out of my early morning mental fog.

I lived in the high desert, so maybe the idea of a great big cedar providing shade and comfort from the burning sun of the summertime or the cold wind and snow of winter sounded good to me. Or, maybe the idea of anything green and verdant appealed to me considering it was the middle of a white Colorado winter. Whatever it was, this tree caught my eye.

In this portion of our passage, God is promising to plant a great and “noble cedar” from a sprig God is going to break off from another. And God will plant this sprig, this tender one on a high mountain, so that it will become a “noble cedar.”

You know what grows on the top of a high mountain? Nothing. Well, nothing substantial, nothing qualifying as “noble.” The top of a mountain is typically bald because the environment is too frigid and the conditions too treacherous for foliage to grow let alone allow for a transplanted cutting to take root and grow and become mighty. What caught my attention that morning was God promising to plant a “tender one” on the top of a mountain; certainly, this is sure death for a cedar sapling. What a precarious thing for God to do.

In the midst of a book that is primarily [1] comprised of prophetic utterances of judgment against the current, corrupt, oppressive, militaristic, and hopeless monarchy of Jerusalem and Israel, [2] why prophesy about a great cedar on a mountaintop planted and grown from a sprig?

Birds of every kind will nest in it; they will find shelter in the shade of its branches. All the trees of the forest will know that I the Lord bring down the tall tree and make the low tree grow tall. I dry up the green tree and make the dry tree flourish.

Because the tree is the word of hope in this passage—not for the leadership of Israel but for those who are suffering under the leadership.

The tree will be so mighty in stature that winged creatures of all kinds will be able to find shelter in its boughs. Cedars protect those creatures who find shelter in them from harsh and inclement weather—they are the perfect safe-haven from cold winds and bitter precipitation. This particular cedar planted and nourished by God will be a beacon of hope to all who look upon it, and they will know that God is still active, that God’s power is still magnificent, and that God hears the deep cries and intimately knows the suffering and oppression of God’s people (Exodus 2:25; Acts 9:4-5).[3]

This cedar will stand as the promise of an answer to the repeated cries of the troubled, downtrodden, and the broken hearted. But even more than being a static symbol of hope for the people of Israel and Jerusalem, it’s a dynamic word for the people: God is on the move. This great tree is on a collision course with God.

That God so loved the world he sent his son into it as a vulnerable baby: a baby conceived by the Holy Spirit was born of a virgin woman; the fully divine and fully human Christ would enter the world defenseless, naked, and tender. What a precarious thing for God to do.

And just as God promised that the sprig in Ezekiel would become a great and mighty cedar, so too will this baby grow to be great, becoming the Son of the Most-High God (Luke 1:32). Through his life, death, resurrection, and ascension the cosmos receives her loving messiah, her merciful king, her faithful high-priest.

The sprig of the high mountain top and the baby of Christmas have the same fate in Easter: to be the final answer to all of humanity’s pain and suffering, to bear the weight of sin and bear life into the world, to break down strongholds and redefine justice. For this great man, Jesus, who is God, will carry this great cedar to the top of a high mountain. He will climb upon this great cedar, and this great cedar will bear the entire weight of Christ as he bears the entire weight of our sin and the brokenness of the world succumbed to the powers of sin and death; and this cedar will holdfast those three nails.

Like the winged creatures mentioned by Ezekiel in our passage, in the boughs of the cross and the limbs of our crucified and resurrected Christ, we receive our comfort and the fulfillment of our hope, it’s in the safe and protective shade of the Cross where we hear the divine “it is finished” to our pain and suffering, to our grief and fear–where the rejected are accepted, counted as God’s own, children and heirs of the long awaited great king; where the captives are set free, the oppressed relieved, the hopeless are hopeful, the voiceless have a voice, and the refugee finds refuge.

 

 

1 “Ezekiel” The Jewish Study Bible Tanakh Translation Eds. Adele Berlin and Marc Zvi Brettler JPS Oxford: OUP, 2004. 

2 Walther Eichrodt, Theology of the Old Testament Vol. 1 Trans. J.A. Baker. Philadelphia: Westminster, 1961. “Jeremiah and Ezekiel look from the monarchy of their own day, for which they can see no future, to a new order established by Yahweh himself, in which the ruler appointed by him will have become a theocractic official very different from the contemporary political and military king…This opinion on the part of the prophets was certainly strengthened by the fact that in despots like Ahaz, Manasseh and Jehoiakim they saw on the throne particularly blatant examples of human self-will in hostility to Yahweh” (Eichrodt 451) 

3 “The cedar, the grandest of trees, will tower over all the other trees, and all will see the power of God, who is responsible for the fall and rise of Judah” (Jewish Study Bible). 

 

*A longer version of this homily was given at The Cathedral Advent. Birmingham, AL, in 2017.

“Trees Planted by Streams of Water”

Proverbs 31, Mark 9:30-37: True Discipleship #LikeAGirl (Sermon)

Introduction

You either love her or hate her; but all of you are opinionated about her. She’s either revered as the ultimate example of womanhood or she is despised as nothing but oppressive idealism unattainable by human standards. In academic circles she’s rarely if ever the topic of conversation: she’s relegated to an inferior position; that’s just about woman’s work.

Personally, I’m fascinated by her, ever since becoming a Christian I’ve marveled over her. At multiple points in my life, I’ve tried to be her only to fail. I’ve meditated on and prayed through the poem multiple times. It is no surprise to hear that I wrote a 100 page thesis on her. My question leading up to writing my MDiv thesis was: Why? Why is she here?

In and through my intellectual digging, I discovered an answer I wasn’t expecting. Rather than being a checklist for the proper execution of womanhood and wifery or some abstract communication about the people of God, the Church, she is, from head to toe, the manifestation of hope. And not just hope in general, but hope specific. She is the hope of restoration: restoration of woman to God and the restoration of the relationship between men and women. And even more than those two things, she is the manifestation of hope for humanity: what it means to be a good disciple.

It is my contention that she is an expression of the hope for the reversal of the curse of Genesis 3. She is hope for the longed for reversal that is to be completed in the coming Messiah—the Messiah to whom all of the Old Testament points. It is my belief that she is the signpost on the way to through the metanarrative of scripture that points to what comes in Christ. She is the embodiment of the hope embedded in the protoevangelium (the first gospel promise) uttered way back when in Gen 3:15 when God cursed the snake: “I will put enmity between you and the woman,/and between your offspring and hers;/he will strike your head,/and you will strike his heel.”

She doesn’t just point to Genesis 3 when everything goes bad; but to Genesis 1 and 2 when everything was very good. The poem draws us back to the cool air of the garden, when woman walked alongside man and they communed together in the presence of God, as co-vice-regents of the earth. The Proverbs 31 Woman is fighting a battle, not just keeping house. The warfare imagery throughout the poem leads us, the reader, to see a woman, to see a person who is fighting against the chaos established by the fall. The Proverbs 31 Woman is pointing back to Eve and Adam, and at the same time pointing forward—through the chaos of the fall—to Christ—who is the very image of God his Father in his divine substance (God of very God) and of Mary his Mother in his humanity. When God walked the earth he carried her face into the world. The woman was not forgotten when God became man. To over emphasize the masculinity of Jesus the Christ at the expense of the femininity of the one whom he looked like, is to devolve into a very bad Christology and a malnourished and weak God-talk (theology). Let us talk rightly, for ourselves and because the children are listening.

V.10: “An excellent wife who can find?/She is far more precious than jewels.” The way this question is phrased in the original language expects a negative answer. Who can find this excellent wife? No one. She is so “rare” that jewels do not compare to her. Even if you could “find” her, you couldn’t afford her anyway! VV.11-12: “The heart of her husband trusts in her,/and he will have no lack of gain./12 She does him good, and not harm,/all the days of her life.” She is mature in age and in spirit. Their relationship has weathered the trials of the passing years; she is not young nor is she a newly wed. She operates in love towards her husband, just as in the New Testament those who are in Christ are encouraged to operate in love towards one another.[1] He knows that she loves him; there is no doubt, no worry, no wonder; he is confident in her love toward her. And in that he knows she loves him, his heart trusts in her. Much like a child trusts his mother.

V.13: “She seeks wool and flax,/and works with willing hands.” She can use a broad spectrum of materials to create things—she is capable, creative and astute. There is nothing wasteful about her handling of materials; everything is put to use in some way or another (v.13). V.14: “She is like the ships of the merchant;/she brings her food from afar.” She provides for her family. She’s not just making meals, she’s enjoying the bounty created by God and deemed enjoyable by Him.[2] She takes pleasure in the world just as God did and does; just as humanity did and should. V.15: “She rises while it is yet night/and provides food for her household/and portions for her maidens.” She is not given to too much sleep; she is not lazy. However, though she is diligent throughout her days, her work is not her lord (work is its proper place, under her dominion). She does not neglect her household—those who depend on her—for her own pleasures. Both men and women are to be active and care for others and not act like disinterested selfish slugabeds.[3] Oh, and by the way, she’s wealthy: she has servant girls! Even if this was about “works,” She does NOT bare that responsibility alone.

V.16: “She considers a field and buys it;/with the fruit of her hands she plants a vineyard.” She has investment-like foresight. She re-invests; she does not earn gain for gain’s sake. Her very fruitfulness (prosperity) is evidence that she is sowing righteous seed in righteous soil and continually replants the fruits of her hand.[4] V.17: “She dresses herself with strength/and makes her arms strong.” Strength is one of her foremost qualities. Her arms are strong for the task…she is able to get things done, especially in ‘planting’ a vineyard. She is not afraid of hard work or of labor. [5] Meek and mild? Think again! Think: Princess Xena. Think: Wonder Woman: Think: Amazon. Think: Frontier Woman. Weaker sex, eh?

V.18: “She perceives that her merchandise is profitable./Her lamp does not go out at night.” This is not about having a home-based business. This is creational language reminiscent of Genesis, “And God saw that it was good.”[6] She is a creature that was gifted to use her mind and her hands to make. And she uses this ability to purchase the oil for her lamp and keep a store of oil so that her lamp will not go out. She is, essentially, prepared with enough oil to provide light for a long time; she’s one of the wise virgins with a trimmed wick waiting for the Lord to return.[7] V.19: “She puts her hands to the distaff,/and her hands hold the spindle.” There’s more to the imagery here than sewing. What is the distaff and spindle imagery depicting? A valid definition for the Hebrew word translated as spindle is “district”.[8] She puts her hands to the district; she extends her hands and subdues the earth as the manifestation of one of the commands of God in the Garden (reversal of 3:16ff). [9]

V.20: “She opens her hand to the poor/and reaches out her hands to the needy.” She is caring for the poor and afflicted by “extending her hands” as was required by every Israelite (Deut. 15:11). She is the godly person for whom Micah seeks as he walks around the streets, for her hands stretch out and do “good” (7:1-7). She represents what it means to be truly human: caring for the disenfranchised; she is being used as what it means to love your neighbor as yourself;.[10] V.21-22: “She is not afraid of snow for her household,/for all her household are clothed in scarlet./She makes bed coverings for herself;/her clothing is fine linen and purple.” The poem covers many seasons, winter being one of them. The poem does not just cover this woman’s day, but this woman’s entire life. The reference to her household being clothed in scarlet is synonymous with her wealth; she is a wealthy woman and has clothed her household in good, warm clothing.

V.23: “Her husband is known in the gates/when he sits among the elders of the land.” Her husband sits among the elders so he is older, thus she is, too. Notice that there have been 12 verses since her husband has been mentioned. This woman is not defined by him and her service to him, but by her own qualities, V.24: “She makes linen garments and sells them;/she delivers sashes to the merchant.” She is aware that her deeds are worthy and, thus, she does not hesitate to capitalize on them. She is wise and can bring in her own income, which she uses to the benefit of her household.[11] V.25: “Strength and dignity are her clothing,/and she laughs at the time to come.” It is through her relationship with God, it is in her fear of the Lord (v.30) where these characteristics of strength and dignity are sourced. These characteristics are evident to everyone who meets her. V.26: “She opens her mouth with wisdom,/and the teaching of kindness is on her tongue.” And her words back this up; they are described as wise. Her outward appearance and inward manner are one in the same; she is not a white-washed tomb. The state and orientation of her heart is righteous for what flows out of her is righteous. In Mark 7, Jesus explains it is what comes out of and not what goes into that defiles a person; our Proverbs 31 woman speaks wisdom and thus is wise and you can only be wise if you know God (according to the Hebrew and our own tradition). She knows Torah (rare); she knows and is known by God.

V.27: “She looks well to the ways of her household/and does not eat the bread of idleness.” V.28-29: “Her children rise up and call her blessed;/her husband also, and he praises her:/“Many women have done excellently,/but you surpass them all.” “This one at last is bone of my bones and flesh of my flesh,” is akin to the statement of the husband in the poem in Proverbs 31, “Many women have done well, But you surpass them all.”[12] V.30-31: “Charm is deceitful, and beauty is vain,/but a woman who fears the Lord is to be praised./Give her of the fruit of her hands,/and let her works praise her in the gates.” This is the key to the whole poem! It is her inner-beauty, her fear of the Lord that has been the eye-catching aspect of this woman from v.11 to v.30. Her strength and dignity come from her relationship with God; her wisdom, too, is of God (Prov. 1:7).

Happy are they who have not walked in the counsel of the wicked,

nor lingered in the way of sinners,
nor sat in the seats of the scornful!

Their delight is in the law of the Lord,
and they meditate on his law day and night.

They are like trees planted by streams of water,
bearing fruit in due season, with leaves that do not wither;
everything they do shall prosper. (Psalm 1:1-3)

The proverbs 31 woman is a glimpse of a restored Eve and a restored relationship of Eve to God; thus, a glimpse of the restoration of the relationship of woman to man.[13] But it’s not only about that. If we take the creation myth of Genesis 2 seriously, and see it primarily as a story about the creation of (thus the necessity of) community in likeness and difference (which is the extinguishing of loneliness), then what we see here, too, is the restoration of Humanity. The Proverbs 31 woman is clearly the embodiment of the ideal humanity yanked out of the chaos and myths of the world–a world broken by oppressive and deleterious systems of abuse in manifold forms–and placed into the Reign of God. Located in the reign of God in the event-encounter with God by faith in Christ alone. And this Reign of God is marked by love and kindness, by mercy and divine justice in restoration and reconciliation, in freedom for all or freedom for none, in the solidarity in suffering and pain and grief and sorrow, in the equality and mutuality in community that lives the very thing believed: that the dividing wall has been torn down, there is neither Jew nor Greek, neither slave nor free, neither male and female (Gal 3:28). To be truly human, to be the faithful disciple in the world, is to act as the Reign of God is; to act like the Proverbs 31 woman.

The remarkable thing about our readings today is not just the fact that we read the Proverbs 31 poem and that you happen to have in your midst a self-proclaimed P. 31 scholar (*wink), but that our Gospel passage, from Mark, works with the Proverbs reading. Jesus spends time explaining to his disciples what it means to be a good disciple (and the Gospel of Mark is directed at such a specific message): If anyone wishes to be first, he must be last and servant of all people (9:35, translation mine). He then (immediately) snags a small child and places that child in the midst of his cadre of disciples. Jesus lowers himself, puts his arms around the child and says this, Whoever receives one such as this child on the basis of my name, that person receives me; and whoever receives me, does not receive (only) me, but the one who sent me (v37, translation mine). Whoever receives into their arms, intimately, one such as this child receives me. Receives one such as this child. And I am relocated to when I reached for and held my first born son, just born; receive one such as this child. According to Jesus, to be and do the will of God is to love like a mother.

Even Paul, in the letter to the Ephesians uses mothering imagery to explain what agape love (divine love) looks like to the men/husbands in Ephesus. In a discussion about what mutual submission looks like, Paul shorthands a quick statement to the wives: each to their own husbands as unto the Lord. (Full Stop.) He then turns to the husbands: y’all best sit down for this…Paul begins. What do I mean by love and mutual submission the women get, but you don’t because you’ve never brought a child into the world. The washing imagery of 5:25-28 is less to do with “baptism” and everything to do with the washing of a child by the mother.

“Husbands, love your wives, just as Christ loved the church and gave himself up for her, in order to make her holy by cleansing her with the washing of water by the word, so as to present the church to himself in splendor, without a spot or wrinkle or anything of the kind—yes, so that she may be holy and without blemish. In the same way, husbands should love their wives as they do their own bodies. He who loves his wife loves himself.”

A regular practice of mothers in the ancient Greco-Roman society was to forgo their own cleanliness in order to wash their child. Just like our own bodies betray us in gestation, so to do our brains in consistently choosing the well being of our child over our own. It’s why mothers do weird things (because they’re tired and they’re in love). The men would’ve washed themselves first, but the mother would’ve washed the baby first. This Paul uses as an example for the men, they would’ve seen it practiced in their own homes and boy would that message had been radical. Paul knew that women understood “mutual submission”; not only because they had to endure it socially and politically but also because they couldn’t deny it relationally (as a mom). They knew instinctively what that agape love was.

If you’ve ever wondered why the women are always getting “it” in the gospels, if you’ve ever wondered why the women seem to understand what and why Jesus came, you now have your answer: the activity of God for the world has not only paternal but also significant maternal power. And if you know agape love you recognize agape love.

Mark 15, the women watch Jesus die; they knew. Mark 7, the Syrophoenician woman; she knew. Mark 14, the woman who anoints Jesus in Bethany; she knew. Mark 5, the woman suffering from perpetual bleeding; she knew. John 4, the Samaritan woman at the well; she knew. Luke 10, Mary at Jesus’s feet; she knew. They all knew in the core of their being; they knew.

We see Jesus the man in his strong masculine form and forget that he’s God who is both male and female and thus embodies also the strength and dignity of the paradoxical gentleness and fierceness of the feminine. Both men and women, in Christ, justified by faith, are to receive and love all people unto the least, like a mother. It’s not reception as in tolerance; it’s life laying down neighbor love, the way a mother loves her child. Believe me, Jesus loves the whole world. He loves in the way that he bore the sins of the world just like a woman bears a child into it. In the same way she holds that child to her breast as she nurtures and sustains that child. In the same way a mother will lay her life down for her child no matter what the threat or possible destruction she herself will undergo.

Both men and women are encountered by God in the event of faith. Both men and women are called to be disciples of Christ marked by laying down of their lives and in bearing their crosses. Both men and women are brought unto death and into new life in Christ. Together.  Good news has come to the world in Christ Jesus this man who is God. And no longer bound to the systems and stories and lies of the world, believers are the ones who live into the world in a radical way; the one’s who know God and live as if they do. Today through the words of the poem of Proverbs 31 and in Jesus’s embracing a child, we are called to be the faithful witnesses of Christ in the world, to proclaim Christ crucified to the world in all that we say and in all that we do, and to love (radically) all people and the world as we have been loved (radically and unconditionally) by God. Let us love, let us love like a mother loves her child, love like the Proverbs 31 Woman, love like the women who knew, love #likeagirl.

[1] (1 Cor. 13; Eph. 5, Love your neighbor as yourself)

[2](DBI 297) “God not only provides, and provides abundantly for his creatures, but he also provides an immense variety of pleasurable flavors, textures, colors, shapes and smells, all of which indicate the joy and delight of the creator with his creation”

[3] (Prov. 6:6, 9; 10:26; 13:4; 15:19; 19:24; 20:4; 21:25; 22:13; 24:30)

[4] (v. 16; Gen. 1:28; Mt. 25:14-30).

[5] “Both the arm and the hand are biblical images of power….[and] can represent power in action, either good or evil” (DBI 43)

[6] (Gen. 1:10b, 12c, 18c, 20e, 25c, 31b)

[7] (Mt. 25:1-13)

[8] (Moore 25-30; BDB 813; cf. Nehemiah)

[9] (Gen. 1:24, Gen. 2:18)

[10] (Lev. 19:18; Mt. 22;39; Mk. 12:31; Lk. 10:27; Rom. 13:9; Gal. 5:14)

[11] (Gen. 1:24, 28)

[12] “In order to understand what follows, we must turn at once to the final goal: ‘This is now bone of my bones, and flesh of my flesh,’ is the cry of man when God brings him the woman. This exclamation, the expression of a recognition, the proclamation of a choice and decision made by man—the first saying of man expressly recorded in the saga—is not just a kind of epilogue to the creation of the woman, and therefore the completion of man’s creation, but it is with this express saying of man that the latter reaches its goal…The whole story aims at this exclamation by man. In this, and this alone, the creative work of God reaches its goal, for only now has man really been given the necessary help designed by God” (CD III I.41.3 291).

[13] Erika Moore’s Exegesis paper, “The Domestic Warrior: An Exegesis of Proverbs 31:10-31”. 1994. (14).