Today is our congregational meeting to talk about how we move forward as the church. Since I came, we have been working to define St. Andrews purpose and ministry as the church of Jesus Christ. I heard from some of you that an “ordinary time” of healing and reimagining was necessary for the transition period and to eventually call a new minister. Then, a pandemic radically changed our focus, and we did not worship regularly in person for 18 months. Like many institutions and organizations, our fragility was exposed. The last years highlighted both the challenges we face and the grief and loss that perhaps we haven’t faced.
At the core of the meeting today is how we change to address these challenges. How will we continue to be the church that follows Jesus Christ?
How do we find that path of discernment?
When I read the scriptures for today, I realized how easily we focus on what these scriptures are not about rather than what is the deeper truth. These scriptures are not about welcoming children or a job description for a virtuous woman.In both of today’s scriptures, both the disciples and we get distracted by the obvious, by the wrong things because we are afraid to see what is below the surface.
Let’s begin with Proverbs 31. The verses we read (10-31) is an acrostic poem. In the original Hebrew, each verse begins with a different letter of the Hebrew alphabet in order from Aleph to Taw and the poem is filled with embellishments. This woman is the embodiment of wisdom in action, doing everything with forethought and excellence and enabling others in the family to do their best as well.
Let’s begin with Proverbs 31. The verses we read (10-31) is an acrostic poem. In the original Hebrew, each verse begins with a different letter of the Hebrew alphabet in order from Aleph to Taw and the poem is filled with embellishments. This woman is the embodiment of wisdom in action, doing everything with forethought and excellence and enabling others in the family to do their best as well.
The author is essentially showing us what wisdom looks like in action. We can make a connection between the Proverbs 31 Woman and “Woman Wisdom,” found in earlier chapters of Proverbs. Christian author Rachel Held Evans wrote, “The poet praises the everyday achievements of an upper-class Jewish wife, a woman who keeps her household functioning day and night by buying, trading, investing, planting, sewing, spindling, managing servants, extending charity, providing food for the family, and preparing for each season. Like any good poem, the purpose of this one is to draw attention to the often-overlooked glory of the everyday. As a poem, Proverbs 31 should not be interpreted prescriptively as a job description for all women. Its purpose is to celebrate wisdom-in-action, not to instruct women everywhere to get married, have children, and take up the loom.” This is not about how we over-function, it is not about being virtuous but goes deeper.
As I did more research, I learned that indeed the only instructive language in the poem is directed at the poem’s intended male audience: “Praise her for all her hands have done.” And yet many interpret this passage as a command to women rather than an ode to women.
The ode opens with a question: “A “capable wife who can find” or in another translation, “a virtuous woman who can find,” as if it is unthinkable that one might find such a woman. The Hebrew word is best translated, “a woman of valour who can find.” That reflects the deeper foundation of her actions. Valour means internal qualities like courage, audacity, fortitude. Valour is not about what you do, but how you do it.
The question indicates that life with wisdom must begin with an attentive search. Wisdom needs to be sought, is not easily acquired, but is “far more precious than jewels” (v. 10). Life with her is a life of devotion, of trust, and it will bring “no lack of gain” (v. 11) to her household.
This understanding of the woman as personified wisdom is only one possible interpretation. The poem could be seen as a window into the lives of a few elite women in the ancient world. But whatever the context, the poem conveys the path of anyone who chooses to become wise. Chapters 10 – 30 are a collection of sayings that teach us how to live out that choice in our actions and attitudes in the midst of daily life in community.
As a recap of recent sermons, in Mark 7, Jesus challenged the superficiality of the Pharisees’ criticism when the disciples failed to ritually wash their hands before eating. Jesus pointed to what is beneath the action; it is what is inside us that defiles rather than what we touch or eat. Also in Mark 7, Jesus himself was challenged when confronted by the Syrophoenician woman. She was an example that his ministry expanded beyond the Jewish people.
Again, we hear the disciples’ same denial of the fact of Jesus’ future of suffering and death. We face the equally difficult concept that following Jesus means self-denial and loss and ultimately, we gain life.
Jesus and his disciples are venturing to Galilee when he notices the disciples are whispering among themselves. He asked them what they were talking about, and they were ashamed to tell him. Finally, they confess they are talking about which one of them is the greatest.
This seems like an odd question to be debating at this moment. Barbara Brown Taylor writes that the disciples were arguing about who was the greatest because they couldn’t stand what Jesus said about his suffering and death. They didn’t understand and they were afraid to ask. They got away from the uncomfortable truth by playing the “who’s the greatest” game that hides their fears.
We know what that is like. We change the subject or act like nothing is wrong or even make a new problem for the week to divert our attention away from what we do not understand or want to talk about.
But Jesus is known for tailoring his message to the needs of his audience at that specific time. Jesus changed from the question, “who is the greatest,” to the opportunity, “whoever wants to be first must be last and servant of all.”
Jesus said that is what undergirds following me. Being a servant reflects the deeper foundation behind our actions. It is the same lesson we heard last week, in order to become followers Jesus said we must deny ourselves and take up our cross and follow him. For us who want to save our life will lose it, and we who lose our life for his sake, and for our responsibility to be Christ’s servant in the world. That is what will save us.
Jesus used a child to teach what he means by “the first must be last and servant of all.” Jesus took a child in his arms and said, “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”
This story is not about us welcoming children. Jesus is saying if you want to understand greatness, understand this child. The caution here is that Jesus is not using a child as an object lesson or that we should imitate children. Jesus simply said when we welcome them in his name, we welcome him.
In this ancient life and culture, a child was without status, without notice, without importance and would have been, if even considered, last. Jesus had been teaching all these weeks about all the “little ones;” the blind beggar, Jarius, the gentile, and his daughter, the Syrophoenician woman and all who have no status, no income, no influence who showed up on their doorstep, so to speak. Jesus is daring us to welcome those that are last as bearers of God. The greatest disciple is the one who serves.
Will we have the courage to shift from a focus on what is obvious but focus instead on what is below the surface, and together be led to a path of discernment as we continue to ask what it means to be Christ’s servant in the world?