Proper 20 | Ordinary Time 25
Preaching
Lectionary Preaching Workbook
Series VIII, Cycle B
Revised Common
Proverbs 31:10-31 or Jeremiah 11:18-20
James 3:13--4:3, 7-8a
Mark 9:30-37
Roman Catholic
Wisdom 2:12, 17-20
James 3:16--4:3
Mark 9:30-37
Episcopal
Wisdom 1:16-21 (6-11) 12-22
James 3:16--4:6
Mark 9:30-37
Theme For The Day
Above all else, be kind.
Old Testament Lesson
Proverbs 31:10-31
A Capable Wife
"A capable wife who can find? She is far more precious than jewels" (31:10). The author goes on to enumerate the characteristics of this faithful wife. It quickly becomes apparent that this woman is more than a mere extension of her husband. She is a clever and energetic manager, practicing the domestic arts and keeping food on the table of a large and complex household. She supervises the work of various domestic servants (v. 15). She is a small business-owner as well, investing in real estate and planting vineyards (v. 16). She oversees a cottage industry that manufactures clothing (vv. 18, 24). More than being a good businesswoman, she is healthy and virtuous: she is physically strong (v. 17), dignified, confident, and wise (vv. 25-26). Most important of all, she fears the Lord (v. 30). This passage is an acrostic poem, each line beginning with a different letter of the Hebrew alphabet. Its date and authorship are unknown, although some scholars have speculated that, with its strong emphasis on the household as a basic unit of society, it may date from a time when the nation-state of Israel was dominated by foreign overlords. We may read this passage as an example of Israelite "family values" -- the family having become the most important institution in a fractured and oppressed society. The "capable wife" is at the heart of this household, and through her good offices many people -- children, servants, even her husband (who evidently is a community leader -- v. 23) have a decent life. Even beyond the boundaries of her household, the poor benefit from this pious woman's cleverness and hard work (v. 20). She is the embodiment of the practical wisdom that is the central message of Proverbs.
Alternate Old Testament Lesson
Jeremiah 11:18-20
Jeremiah Laments His Difficult Lot
Jeremiah is a complicated figure. He is, at various times, both a prophet of doom and a prophet of comfort. Probably the most astute observer of the political scene in Judah, he spends most of his time ostracized by those who hold political power. He speaks truth, suffers for it, then goes back to those who have wounded him, to speak the truth some more. In this passage, a brief poetic interlude, we gain some insight into the prophet's psychological state and inner motivation. "I was like a gentle lamb led to the slaughter," he laments (v. 19). Jeremiah pleads for divine intervention, for God's punishment of those who have schemed against him, and who are working against God's purposes (v. 20). In a little while (although outside the confines of today's lectionary reading), Jeremiah will question God, asking why it is that the wicked always seem to prosper (12:1).
New Testament Lesson
James 3:13--4:3, 7-8a
Covetousness: Root Of Many Sins
As with too many other lectionary selections, this one is carefully edited so as to excise the most difficult parts. The resulting product is perhaps easier to preach on, yet less than faithful to the original intent of the author. The passage begins with a condemnation of conflict in the church. The author delves deep into the underlying psychological motives of human conflict, tracing its root cause to covetousness (vv. 1-2). Even murder can be traced back to covetousness. Why be covetous, James wants to know, when all we need do is ask God for what we need, and we will receive (vv. 2-3 -- perhaps recalling Jesus' words in Matthew 7:8 and 21:22)? Then comes the passage the lectionary editors have chosen to excise: James responding bitterly, "Adulterers! Do you not know that friendship with the world is enmity with God?" (v. 4). He draws a sharp dividing line between God's realm and the ways of this world, and tells his readers that they cannot have it both ways, displaying allegiance to both. They must choose one or the other. Making this hard choice perhaps a bit easier is the advice he gives in verses 7-8 (now back in our lectionary reading): submit to God, the devil will flee and God will draw near to you. James' worldview is one of unremitting cosmic conflict, in which the forces of good are arrayed against the forces of evil. Any lesser conflicts among those who claim to be on the side of good only detract from the energies and resources that could otherwise be committed to the greater conflict.
The Gospel
Mark 9:30-37
True Greatness
This selection is composed of two parts. In the first, Jesus is on the road with his disciples, and confidentially shares with them this teaching: "The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again" (v. 31). This is Jesus' second prediction of his passion, in Mark (the first was 8:31-33). His disciples fail to understand, and fail to question him further. In the second part, Jesus notices that several of the disciples have been arguing with each other. When he asks them what the argument is about, they refuse to tell him -- although in fact they have been arguing about which one of them is greatest. Jesus must intuitively know what they were arguing about, for he assumes the formal seated position of the rabbi and proceeds to teach them about true greatness: "Whoever wants to be first must be last of all and servant of all" (v. 35). Then, in a parabolic gesture weighty with meaning, he places a small child in their midst and says, "Whoever welcomes one such child in my name welcomes me ..." (v. 37a). Children in that culture have very low status, nearly as low as slaves: so Jesus' word to the disciples is about true greatness being found in humility. This requires some cross-cultural translation for contemporary readers to understand -- for in our context, welcoming a child is an ordinary and unexceptional kindness. In Jesus' context, it was very different.
Preaching Possibilities
The Proverbs passage enumerates so many admirable qualities of the "capable wife" that it offers multiple preaching possibilities. One possible direction is to focus on verse 26, "She opens her mouth with wisdom, and the teaching of kindness is on her tongue."
It may be advisable to mention, early on, that the woman lauded in this chapter of Proverbs is an ideal type: her virtues are so numerous, and her facility at multi-tasking so impressive, that she may appear to be a kind of superwoman. (Remember that she does have a staff of servants, so that at least helps to account for her daily accomplishments!) The "teaching of kindness" mentioned in verse 26, however, is a virtue to which anyone can aspire.
Literally, the Hebrew word is hesed -- a term that's notoriously difficult to translate. Sometimes it's rendered in English as "loyalty," sometimes "mercy," sometimes "love." Here, the Bible translators have chosen the word "kindness": but that choice barely scratches the surface of its meaning. Elsewhere -- especially when the subject is God's hesed -- not just one word will do. The scholars often translate it "steadfast love." The old King James Version likewise uses two words, speaking of God's "loving kindness."
The kindness this admirable woman teaches is like unto the kindness of God. As Bible scholars have grappled with the meaning of God's kindness -- with the Hebrew word hesed -- they have discovered that the word is only used in the case of a covenant relationship: and it's only used of the dominant partner in that covenant relationship. To be kind to someone -- to be deeply and truly kind in a way that transcends mere politeness -- is not to be subservient, but rather to reach out to someone who is a natural inferior.
The husband in Proverbs 31 -- he who sits by the city gate with the boys, while his wife manages the household -- admires her not because she's some compulsive workaholic who succeeds (against all odds) in "having it all," but because she's a woman of deep faith. That faith of hers issues in kindness -- not toward him, especially, but toward their children, their servant-girls, even toward the beggars in the street to whom she gives alms. This husband who sings her praises is himself a person of faith, and so he sees the inner beauty of her kindness: "Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised" (v. 30).
Few would disagree with the proposition that we could use more kindness in this world. Yet there is a huge difference between the hesed of the Bible and what most people think of when they hear the word, "kindness." Kindness, in the popular imagination, is pretty much synonymous with "niceness" -- with being pleasant and courteous. The biblical ideal goes much deeper.
God is not especially nice; but God is kind. There is a huge difference between those two words. God, it says in the Old Testament, resides in or near the Ark of the Covenant -- the box the people of Israel carry with them on their wilderness wanderings, that contains the tablets of the Law. In First Chronicles, a man named Uzzah reaches out and casually touches the outside of the ark; he's struck dead on the spot, as though he were electrocuted (1 Chronicles 13:10). There's nothing especially nice about that. When Moses asks to see God's face, God replies, "No one can see my face and live" (Exodus 33:20). There's nothing especially nice about that, either. When God prepares to pass by the Prophet Elijah, God tells him to keep his distance, so the earthquake, wind, and fire that follow in God's wake won't burn him to a crisp (1 Kings 19:11). There's nothing especially nice about that.
Yet, in each of these incidents, God acts with kindness. God warns the people not to touch the Ark. God tells Moses not to look upon the divine glory about to be revealed. God instructs Elijah where to stand, so he will be safe. Kindness and niceness are not the same. Niceness defines a relationship between two equals; it has to do with politeness and civility and everyday courtesy. Kindness, on the other hand, defines a relationship between a superior and an inferior. The person who's being kind doesn't have to be kind. There's nothing in it for him or her: there's nothing to be gained, no quid pro quo, that makes the act of kindness pay off. There is justice, and compassion, and grace -- and, most of all, love.
"The teaching of kindness" is on the tongue of the wise woman of Proverbs 31. She is a rich and powerful woman -- an accomplished business manager and merchant and farmer who also runs a large and complex household. Yet she also finds time, in dealing with her children and her servants, to reach out in kindness to them. For her, it would seem, kindness is the most important thing of all -- for kindness is hesed, the steadfast love of God. This kindness she has herself received in abundance, and so she is free to pass it on to others.
Prayer For The Day
We are grateful, O God, for the kindness you show us, far beyond our deserving. When we were far off, wandering and lost, you brought us near. You feed us on the bread of life. You nurture us in community. You call us your people. Help us to be kind to others, as well: not as ordinary human courtesy, and not when there is anything in it for us -- but out of gratitude, sheer gratitude for what you have done for us. Amen.
To Illustrate
Every time I read this passage, I can't help it: I think about a little ditty from a television commercial of a number of years back -- one of those ones we love to hate. A working woman comes home wearing a business suit, kicks off her pumps, pads into the kitchen in stockinged feet, and comes out holding a cast-iron skillet. She prances up to her husband, and in a sultry voice sings these words:
I can bring home the bacon,
fry it up in a pan,
and never let you forget you're a man!
'Cause I'm a woman --W-O-M-A-N!
I've even forgotten what product that commercial was selling. The image of that ridiculous song is burned into my consciousness: ridiculous, because no woman (and no man either, for that matter) can be so thoroughly "all things to all people" as that crooning siren with the skillet in her hand.
Don't think for a moment that the author of Proverbs is talking about that kind of woman!
***
When I was young, I admired clever people. Now that I am old, I admire kind people.
-- Rabbi Abraham Joseph Heschel
***
Mohandas Gandhi, the great spiritual leader of India, was once traveling by train. He and a companion were running to catch their train, and just as they pulled themselves up onto the slowly-moving railway car, one of Gandhi's sandals fell off and landed beside the tracks.
Gandhi and his friend stood there for a moment on the train steps, watching his sandal slowly recede into the distance, when Gandhi did a peculiar thing. He reached down and removed his other sandal, throwing it back along the tracks so it landed beside the first.
Gandhi's friend was puzzled by this strange behavior, so he asked him why he had done that -- why he'd thrown away the one sandal he had left. "One sandal is no good to me," Gandhi explained. "But if I cast it down beside the other one, perhaps a poor person will come along, discover them both, and be happy that he now has shoes." Kindness was such a large part of Gandhi's nature that -- instead of worrying about his loss, as most of us would do -- his mind immediately leaped to the happy smile of the poor beggar as he discovered the unexpected bonus of a complete pair of shoes.
***
Teri Thomas, a Presbyterian pastor, tells a personal story about the power of kindness. It's about her grandmother, who, at the age of 95, was slowly slipping away, a victim of Alzheimer's disease.
Each time Teri went to visit her grandmother in the nursing home, she seemed to remember less. Finally, she gave no sign of recognizing Teri at all. Still, Teri found a way to communicate:
As we sat talking about the insignificant stuff you talk about with people you don't really know, I laid my hand on her back. She immediately leaned forward, and as I started rubbing her back she began smiling and purring. When it was time to go, she asked me to come again soon. The next day when I arrived at her door, she looked up and smiled.
"Good morning, Grandma," I said. "Do you remember me today?"
"Of course I do," she replied indignantly. "You are the girl who rubs my back."
-- Thursday Mail, National Capital Presbytery, Presbyterian Church (U.S.A.), May 3, 2000
Proverbs 31:10-31 or Jeremiah 11:18-20
James 3:13--4:3, 7-8a
Mark 9:30-37
Roman Catholic
Wisdom 2:12, 17-20
James 3:16--4:3
Mark 9:30-37
Episcopal
Wisdom 1:16-21 (6-11) 12-22
James 3:16--4:6
Mark 9:30-37
Theme For The Day
Above all else, be kind.
Old Testament Lesson
Proverbs 31:10-31
A Capable Wife
"A capable wife who can find? She is far more precious than jewels" (31:10). The author goes on to enumerate the characteristics of this faithful wife. It quickly becomes apparent that this woman is more than a mere extension of her husband. She is a clever and energetic manager, practicing the domestic arts and keeping food on the table of a large and complex household. She supervises the work of various domestic servants (v. 15). She is a small business-owner as well, investing in real estate and planting vineyards (v. 16). She oversees a cottage industry that manufactures clothing (vv. 18, 24). More than being a good businesswoman, she is healthy and virtuous: she is physically strong (v. 17), dignified, confident, and wise (vv. 25-26). Most important of all, she fears the Lord (v. 30). This passage is an acrostic poem, each line beginning with a different letter of the Hebrew alphabet. Its date and authorship are unknown, although some scholars have speculated that, with its strong emphasis on the household as a basic unit of society, it may date from a time when the nation-state of Israel was dominated by foreign overlords. We may read this passage as an example of Israelite "family values" -- the family having become the most important institution in a fractured and oppressed society. The "capable wife" is at the heart of this household, and through her good offices many people -- children, servants, even her husband (who evidently is a community leader -- v. 23) have a decent life. Even beyond the boundaries of her household, the poor benefit from this pious woman's cleverness and hard work (v. 20). She is the embodiment of the practical wisdom that is the central message of Proverbs.
Alternate Old Testament Lesson
Jeremiah 11:18-20
Jeremiah Laments His Difficult Lot
Jeremiah is a complicated figure. He is, at various times, both a prophet of doom and a prophet of comfort. Probably the most astute observer of the political scene in Judah, he spends most of his time ostracized by those who hold political power. He speaks truth, suffers for it, then goes back to those who have wounded him, to speak the truth some more. In this passage, a brief poetic interlude, we gain some insight into the prophet's psychological state and inner motivation. "I was like a gentle lamb led to the slaughter," he laments (v. 19). Jeremiah pleads for divine intervention, for God's punishment of those who have schemed against him, and who are working against God's purposes (v. 20). In a little while (although outside the confines of today's lectionary reading), Jeremiah will question God, asking why it is that the wicked always seem to prosper (12:1).
New Testament Lesson
James 3:13--4:3, 7-8a
Covetousness: Root Of Many Sins
As with too many other lectionary selections, this one is carefully edited so as to excise the most difficult parts. The resulting product is perhaps easier to preach on, yet less than faithful to the original intent of the author. The passage begins with a condemnation of conflict in the church. The author delves deep into the underlying psychological motives of human conflict, tracing its root cause to covetousness (vv. 1-2). Even murder can be traced back to covetousness. Why be covetous, James wants to know, when all we need do is ask God for what we need, and we will receive (vv. 2-3 -- perhaps recalling Jesus' words in Matthew 7:8 and 21:22)? Then comes the passage the lectionary editors have chosen to excise: James responding bitterly, "Adulterers! Do you not know that friendship with the world is enmity with God?" (v. 4). He draws a sharp dividing line between God's realm and the ways of this world, and tells his readers that they cannot have it both ways, displaying allegiance to both. They must choose one or the other. Making this hard choice perhaps a bit easier is the advice he gives in verses 7-8 (now back in our lectionary reading): submit to God, the devil will flee and God will draw near to you. James' worldview is one of unremitting cosmic conflict, in which the forces of good are arrayed against the forces of evil. Any lesser conflicts among those who claim to be on the side of good only detract from the energies and resources that could otherwise be committed to the greater conflict.
The Gospel
Mark 9:30-37
True Greatness
This selection is composed of two parts. In the first, Jesus is on the road with his disciples, and confidentially shares with them this teaching: "The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again" (v. 31). This is Jesus' second prediction of his passion, in Mark (the first was 8:31-33). His disciples fail to understand, and fail to question him further. In the second part, Jesus notices that several of the disciples have been arguing with each other. When he asks them what the argument is about, they refuse to tell him -- although in fact they have been arguing about which one of them is greatest. Jesus must intuitively know what they were arguing about, for he assumes the formal seated position of the rabbi and proceeds to teach them about true greatness: "Whoever wants to be first must be last of all and servant of all" (v. 35). Then, in a parabolic gesture weighty with meaning, he places a small child in their midst and says, "Whoever welcomes one such child in my name welcomes me ..." (v. 37a). Children in that culture have very low status, nearly as low as slaves: so Jesus' word to the disciples is about true greatness being found in humility. This requires some cross-cultural translation for contemporary readers to understand -- for in our context, welcoming a child is an ordinary and unexceptional kindness. In Jesus' context, it was very different.
Preaching Possibilities
The Proverbs passage enumerates so many admirable qualities of the "capable wife" that it offers multiple preaching possibilities. One possible direction is to focus on verse 26, "She opens her mouth with wisdom, and the teaching of kindness is on her tongue."
It may be advisable to mention, early on, that the woman lauded in this chapter of Proverbs is an ideal type: her virtues are so numerous, and her facility at multi-tasking so impressive, that she may appear to be a kind of superwoman. (Remember that she does have a staff of servants, so that at least helps to account for her daily accomplishments!) The "teaching of kindness" mentioned in verse 26, however, is a virtue to which anyone can aspire.
Literally, the Hebrew word is hesed -- a term that's notoriously difficult to translate. Sometimes it's rendered in English as "loyalty," sometimes "mercy," sometimes "love." Here, the Bible translators have chosen the word "kindness": but that choice barely scratches the surface of its meaning. Elsewhere -- especially when the subject is God's hesed -- not just one word will do. The scholars often translate it "steadfast love." The old King James Version likewise uses two words, speaking of God's "loving kindness."
The kindness this admirable woman teaches is like unto the kindness of God. As Bible scholars have grappled with the meaning of God's kindness -- with the Hebrew word hesed -- they have discovered that the word is only used in the case of a covenant relationship: and it's only used of the dominant partner in that covenant relationship. To be kind to someone -- to be deeply and truly kind in a way that transcends mere politeness -- is not to be subservient, but rather to reach out to someone who is a natural inferior.
The husband in Proverbs 31 -- he who sits by the city gate with the boys, while his wife manages the household -- admires her not because she's some compulsive workaholic who succeeds (against all odds) in "having it all," but because she's a woman of deep faith. That faith of hers issues in kindness -- not toward him, especially, but toward their children, their servant-girls, even toward the beggars in the street to whom she gives alms. This husband who sings her praises is himself a person of faith, and so he sees the inner beauty of her kindness: "Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised" (v. 30).
Few would disagree with the proposition that we could use more kindness in this world. Yet there is a huge difference between the hesed of the Bible and what most people think of when they hear the word, "kindness." Kindness, in the popular imagination, is pretty much synonymous with "niceness" -- with being pleasant and courteous. The biblical ideal goes much deeper.
God is not especially nice; but God is kind. There is a huge difference between those two words. God, it says in the Old Testament, resides in or near the Ark of the Covenant -- the box the people of Israel carry with them on their wilderness wanderings, that contains the tablets of the Law. In First Chronicles, a man named Uzzah reaches out and casually touches the outside of the ark; he's struck dead on the spot, as though he were electrocuted (1 Chronicles 13:10). There's nothing especially nice about that. When Moses asks to see God's face, God replies, "No one can see my face and live" (Exodus 33:20). There's nothing especially nice about that, either. When God prepares to pass by the Prophet Elijah, God tells him to keep his distance, so the earthquake, wind, and fire that follow in God's wake won't burn him to a crisp (1 Kings 19:11). There's nothing especially nice about that.
Yet, in each of these incidents, God acts with kindness. God warns the people not to touch the Ark. God tells Moses not to look upon the divine glory about to be revealed. God instructs Elijah where to stand, so he will be safe. Kindness and niceness are not the same. Niceness defines a relationship between two equals; it has to do with politeness and civility and everyday courtesy. Kindness, on the other hand, defines a relationship between a superior and an inferior. The person who's being kind doesn't have to be kind. There's nothing in it for him or her: there's nothing to be gained, no quid pro quo, that makes the act of kindness pay off. There is justice, and compassion, and grace -- and, most of all, love.
"The teaching of kindness" is on the tongue of the wise woman of Proverbs 31. She is a rich and powerful woman -- an accomplished business manager and merchant and farmer who also runs a large and complex household. Yet she also finds time, in dealing with her children and her servants, to reach out in kindness to them. For her, it would seem, kindness is the most important thing of all -- for kindness is hesed, the steadfast love of God. This kindness she has herself received in abundance, and so she is free to pass it on to others.
Prayer For The Day
We are grateful, O God, for the kindness you show us, far beyond our deserving. When we were far off, wandering and lost, you brought us near. You feed us on the bread of life. You nurture us in community. You call us your people. Help us to be kind to others, as well: not as ordinary human courtesy, and not when there is anything in it for us -- but out of gratitude, sheer gratitude for what you have done for us. Amen.
To Illustrate
Every time I read this passage, I can't help it: I think about a little ditty from a television commercial of a number of years back -- one of those ones we love to hate. A working woman comes home wearing a business suit, kicks off her pumps, pads into the kitchen in stockinged feet, and comes out holding a cast-iron skillet. She prances up to her husband, and in a sultry voice sings these words:
I can bring home the bacon,
fry it up in a pan,
and never let you forget you're a man!
'Cause I'm a woman --W-O-M-A-N!
I've even forgotten what product that commercial was selling. The image of that ridiculous song is burned into my consciousness: ridiculous, because no woman (and no man either, for that matter) can be so thoroughly "all things to all people" as that crooning siren with the skillet in her hand.
Don't think for a moment that the author of Proverbs is talking about that kind of woman!
***
When I was young, I admired clever people. Now that I am old, I admire kind people.
-- Rabbi Abraham Joseph Heschel
***
Mohandas Gandhi, the great spiritual leader of India, was once traveling by train. He and a companion were running to catch their train, and just as they pulled themselves up onto the slowly-moving railway car, one of Gandhi's sandals fell off and landed beside the tracks.
Gandhi and his friend stood there for a moment on the train steps, watching his sandal slowly recede into the distance, when Gandhi did a peculiar thing. He reached down and removed his other sandal, throwing it back along the tracks so it landed beside the first.
Gandhi's friend was puzzled by this strange behavior, so he asked him why he had done that -- why he'd thrown away the one sandal he had left. "One sandal is no good to me," Gandhi explained. "But if I cast it down beside the other one, perhaps a poor person will come along, discover them both, and be happy that he now has shoes." Kindness was such a large part of Gandhi's nature that -- instead of worrying about his loss, as most of us would do -- his mind immediately leaped to the happy smile of the poor beggar as he discovered the unexpected bonus of a complete pair of shoes.
***
Teri Thomas, a Presbyterian pastor, tells a personal story about the power of kindness. It's about her grandmother, who, at the age of 95, was slowly slipping away, a victim of Alzheimer's disease.
Each time Teri went to visit her grandmother in the nursing home, she seemed to remember less. Finally, she gave no sign of recognizing Teri at all. Still, Teri found a way to communicate:
As we sat talking about the insignificant stuff you talk about with people you don't really know, I laid my hand on her back. She immediately leaned forward, and as I started rubbing her back she began smiling and purring. When it was time to go, she asked me to come again soon. The next day when I arrived at her door, she looked up and smiled.
"Good morning, Grandma," I said. "Do you remember me today?"
"Of course I do," she replied indignantly. "You are the girl who rubs my back."
-- Thursday Mail, National Capital Presbytery, Presbyterian Church (U.S.A.), May 3, 2000
