The Nineteenth Sunday after Pentecost, Proper 22 - 7 October 2012


Genesis 2:18-24
Psalm 8
Hebrews 1:1=4, 2:5-12
St. Mark 10:2-16


                                                                                   
Background: Marriage
The readings for today are difficult in that they present a picture of unanimity and homogeny.  We shall have to look deeper, I think, to understand their full meaning for our time.  The marriage practices of the ancient world, a combination of tribal and personal interests of wealth and propagation are challenged by today’s needs and realities.  Early nomadic customs granted a woman a certain amount of independence, allowing her possession exclusive of those of her husband (see passages regarding Sarah and Jacob’s wives especially). As to monogamy, it is clear that it was not the standard in ancient Israelite practice, and adultery was limited to the unfaithfulness of the wife only. To layer these viewpoints over the conventions of our time is specious at best, and calls for a deeper dialogue.

Genesis 2:18-24

The LORD God said, "It is not good that the man should be alone; I will make him a helper as his partner." So out of the ground the LORD God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. So the LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the LORD God had taken from the man he made into a woman and brought her to the man. Then the man said,

"This at last is bone of my bones
and flesh of my flesh;
this one shall be called Woman,
for out of Man this one was taken."

Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.



This reading from the second creation account is meant, as a commentary to what Jesus will teach the disciples in the Gospel for today.  In the previous verses man (thus named Adam) is created out of dust and the breath of God, and Adam’s first task is to also provide a name for each of the creatures that God has created.  The text becomes an argument for YHWH’s action and power in providing for the fertility of the earth, rather than the fertility deities of the surrounding culture. The storyteller also provides an etiological (an explanation of an event, place, or saying) tale to describe the creation of the woman.  Is there a subtext here – a theology of subordination?  Many say so, but other explanations are possible as well.  If Eve were subordinated to Adam because of her “coming from him”, then would not also Adam be subordinated to the earth from which he has come?  The story is a simple one, men, women, the creatures of the earth; all are a product of God’s creative hand, and care.  The one-fleshed nature of the relationship of the man and the woman becomes a sign of the divine relationship that the created have to the Creator.

Breaking open Genesis:
  1. What does the author mean by having Adam name the animals?
  2. What implications does the “rib story” in the creation of woman have for you?
  3. How can this passage make commentary on relationships in this day and age?

Psalm 8 Domine, Dominus noster

O LORD our Governor, *
how exalted is your Name in all the world!

Out of the mouths of infants and children *
your majesty is praised above the heavens.

You have set up a stronghold against your adversaries, *
to quell the enemy and the avenger.

When I consider your heavens, the work of your fingers, *
the moon and the stars you have set in their courses,

What is man that you should be mindful of him? *
the son of man that you should seek him out?

You have made him but little lower than the angels; *
you adorn him with glory and honor;

You give him mastery over the works of your hands; *
you put all things under his feet:

All sheep and oxen, *
even the wild beasts of the field,

The birds of the air, the fish of the sea, *
and whatsoever walks in the paths of the sea.

O LORD our Governor, *
how exalted is your Name in all the world!



This psalm is a much better commentary on the first reading than I could have ever written.  All the elements are there, contained in the envelope of the first and final verses.  The third verse, “You have set up a stronghold against your adversaries” is a hint at Creation’s war, when God overcame the darkness of chaos. Now men and women, considering all of the cosmos, wonder what is their role and part in this great scheme.  Creation’s next task, the naming and care of things, becomes humankind’s role and stewardship.

Breaking open Psalm 8
  1. How is God’s majesty proclaimed out of the mouths of infants and children?
  2. Recently a new Hubble exposure was published.  Describe the awe that you might have when viewing it.  Is there a place for God in this?
  3. What kind of stewardship is implied in the Psalm?

Hebrews 1:1-4; 2:5-12

Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.

Now God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere,

"What are human beings that you are mindful of them,
or mortals, that you care for them?
You have made them for a little while lower than the angels;
you have crowned them with glory and honor,
subjecting all things under their feet."

Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, saying,

"I will proclaim your name to my brothers and sisters, 
in the midst of the congregation I will praise you." 




Hebrews always serves up a rich feast for the reader.  In its initial four verses it provides an exordium, or a preview of the major themes of what the letter will address.  Thus we are to understand that the author will focus on God’s word, first mediated through the prophets, but now in these last days it is mediated through a Son.  The exaltation of the Son – both reflection and exact imprint of God’s very being – allows us to understand the excellence of what the Christ speaks and does. 

Serendipitously, the author of Hebrews then quotes from Psalm 8 (see above), and exposes the text for us.  Moving from the verse which describes humankind as a “little lower than the angels”, the author then contrasts Christ with the angels, who was “made lower than the angels” and is now “crowned with glory”.  Christ stands then in the midst of all humankind – within the congregation blessing God’s name.

Breaking open Hebrews:
  1. The author of Hebrews speaks of how God spoke “long ago.”  How does God speak to us in these days?
  2. How does Hebrews picture the human community, the Christian community?
  3. Where is Christ in that community?

Mark 10:2-16

Some Pharisees came, and to test Jesus they asked, "Is it lawful for a man to divorce his wife?" He answered them, "What did Moses command you?" They said, "Moses allowed a man to write a certificate of dismissal and to divorce her." But Jesus said to them, "Because of your hardness of heart he wrote this commandment for you. But from the beginning of creation, 'God made them male and female.' 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.' So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate."
Then in the house the disciples asked him again about this matter. He said to them, "Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery."

People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. But when Jesus saw this, he was indignant and said to them, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." And he took them up in his arms, laid his hands on them, and blessed them.



We continue our reading from Mark, as Jesus crosses the Jordan and addresses those who follow, and his disciples on domestic issues.  The Pharisees bring up the topic of divorce, allowable under Jewish law, but only to husbands.  In typical fashion Jesus pushes deeper and recites for them the cautions that Genesis provides (see First Reading).  It is not the institution that Jesus defends but rather the relationship and the integrity of each of the parties.  Men could divorce with a writ – virtually anything that displeased them could be used as cause.  Jesus derides such social practices that dishonor women, and speaks for a sense of mutual honor and respect. 

He then moves on to children, another marginalized segment of society.  Here it is the disciples who don’t seem to understand by discouraging the children from coming to him.  Jesus uses this opportunity to describe the children as an example of the Kingdom of God, and then blesses them and lays hands upon them.  The attitude in both of these incidents describes the community that the author of Hebrews, and that Psalm 8 describe – the community of men and women comprising the family of God.

Breaking open the Gospel:
  1. What do you think that the Pharisees were expecting from Jesus?
  2. What do you expect from Jesus on this issue?
  3. What role do children play in your life?  In the life of your congregation?

After breaking open the Word, you might want to pray the Collect for Sunday:

Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

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