The Sixteenth Sunday after Pentecost, Proper 19, 13 September 2015
Proverbs 1:20-33
Psalm 19 or Wisdom
of Solomon 7:26-8:1
Or
Isaiah 50:4-9a
Psalm 116:1-8
James 3:1-12
St. Mark 8:27-38
Background: Caesarea Philippi
Existing as a sacred site prior to the
Hellenic period, Paneas was settled as a cult center devoted to the god Pan in
the third century BCE. A spring gushes forth from the base of Mt. Hermon, and
originally fed the Jordan River as well. The god Pan was the god of wilderness
places, although this site is close to the “Way of the Sea” (see Isaiah 9:1)
traveled by armies of the ancient near east. Before its association with the
Greek Pan, it was holy to a local divinity, and has an ancient tradition of
sanctity. Following the Battle of Panium, between Ptolemaic forces from Egypt
and Seleucid forces from Syria, the site was thoroughly Hellenized, and
celebrated the victory of the Syrian kings. Under the Herods, enlarged with a
large temple and became an administrative center. Philip II renamed it in honor
of the Roman Emperor, hence Caesarea Philippi. Later in 61 CE, the city was
renamed as Neronias, in honor of the Emperor Nero. The Jews viewed the site,
fully aware of all its former associations, as idolatrous.
Proverbs 1:20-33
Wisdom cries out in the street;
in the squares she
raises her voice.
At the busiest
corner she cries out;
at the entrance of
the city gates she speaks:
"How long, O
simple ones, will you love being simple?
How long will
scoffers delight in their scoffing
and fools hate
knowledge?
Give heed to my
reproof;
I will pour out my
thoughts to you;
I will make my
words known to you.
Because I have
called and you refused,
have stretched out
my hand and no one heeded,
and because you
have ignored all my counsel
and would have
none of my reproof,
I also will laugh
at your calamity;
I will mock when
panic strikes you,
when panic strikes
you like a storm,
and your calamity
comes like a whirlwind,
when distress and
anguish come upon you.
Then they will
call upon me, but I will not answer;
they will seek me
diligently, but will not find me.
Because they hated
knowledge
and did not choose
the fear of the LORD,
would have none of
my counsel,
and despised all
my reproof,
therefore they
shall eat the fruit of their way
and be sated with
their own devices.
For waywardness
kills the simple,
and the
complacency of fools destroys them;
but those who
listen to me will be secure
and will live at
ease, without dread of disaster."
This part of the collection of Proverbs is ascribed to Solomon in a
verse that is elided from the liturgical text: “The proverbs of Solomon, son of David, king of Israel.” We are
introduced in these verses to Lady Wisdom, an allegorical figure who plays a
role in both of the testaments. Some scholars connect this figure with the
Greek notion of Sophia, and surmise
that it dates from the Hellenistic period. The majority does not, however, make
such claims. There are several female figures that represent nations in the
Bible, however none of them represent an abstract idea. Robert Alter[1]
suggests that the female nature of the character is related to the fact that
the word, wisdom, is a feminine noun.
Each of the locations noted in verse 21 would have an association with
daily life, and the city gates with the dispensation of justice. It is
interesting that the author in describing the reaction of “fools” to true wisdom uses the word “panic”. The word “panic” comes to us from the name of the god Pan,
the god of war (see Background above). The verses describe the futile efforts
of those who will not learn from wisdom, and a satiated by their own sense of
what is and what is to be done. It is deliciously described as “(eating) from the fruit of their way.” To
follow wisdom is to live well and secure in ways that are commonly recognized
as secure.
Breaking open
Proverbs:
1. Where do you find Wisdom today?
2. Is there a common understanding of wisdom?
3. How does this figure operate in the biblical
materials?
Psalm 19 Caeli enarrant
The heavens declare the glory of God, *
and the firmament
shows his handiwork.
One day tells its
tale to another, *
and one night
imparts knowledge to another.
Although they have
no words or language, *
and their voices
are not heard,
Their sound has
gone out into all lands, *
and their message
to the ends of the world.
In the deep has he
set a pavilion for the sun; *
it comes forth
like a bridegroom out of his chamber;
it rejoices like a
champion to run its course.
It goes forth from
the uttermost edge of the heavens
and runs about to
the end of it again; *
nothing is hidden
from its burning heat.
The law of the
LORD is perfect
and revives the
soul; *
the testimony of
the LORD is sure
and gives wisdom
to the innocent.
The statutes of
the LORD are just
and rejoice the
heart; *
the commandment of
the LORD is clear
and gives light to
the eyes.
The fear of the
LORD is clean
and endures for
ever; *
the judgments of
the LORD are true
and righteous
altogether.
More to be desired
are they than gold,
more than much
fine gold, *
sweeter far than
honey,
than honey in the
comb.
By them also is
your servant enlightened, *
and in keeping
them there is great reward.
Who can tell how
often he offends? *
cleanse me from my
secret faults.
Above all, keep
your servant from presumptuous sins;
let them not get
dominion over me; *
then shall I be
whole and sound,
and innocent of a
great offense.
Let the words of
my mouth and the meditation of my
heart be
acceptable in your sight, *
O LORD, my strength
and my redeemer.
Beginning at verse 8, we begin to see the connection of this psalm to
the reading from Proverbs. Our translation reads, as “the law of the Lord is perfect.” Alter[2],
however, translates it, as “The Lord’s teaching is perfect,” making the
connection to Wisdom in addition to the holiness code or the law. The fullness
of the psalm considers all of God’s works, including God’s wisdom and teaching.
The wonderful nature of God’s creation is seen in the cycle of the day, from
morning until evening. There are borrowings from Egyptian images and mythology,
with the sun making a circuit of the sky, “It
goes forth from the uttermost edge of the heavens and runs about to the end of
it again.” This may be a borrowing of an image only, and not the
theological underpinnings of the image. The psalm quite rightly quickly returns
to the perfection of God’s acts – and perhaps there was no better image of that
daily perfection than the circuit of the sun. What follows next are other
images that argue for the excellence of God’s teaching and wisdom – gold,
honey, enlightenment, and reward signal the value of God’s words. The psalm
ends with two prayers, one requesting help in dealing with sin, and the other
that our own words and thoughts might reflect God’s wisdom and teaching.
Breaking open Psalm
19:
1. What does “God’s teaching” mean to you?
2. What does God’s law teach you?
3. What does the Gospel teach you?
Or
Wisdom of Solomon 7:26-8:1
For wisdom is a reflection of eternal light,
a spotless mirror
of the working of God,
and an image of
his goodness.
Although she is
but one, she can do all things,
and while
remaining in herself, she renews all things;
in every
generation she passes into holy souls
and makes them
friends of God, and prophets;
for God loves
nothing so much as the person who lives with wisdom.
She is more
beautiful than the sun,
and excels every
constellation of the stars.
Compared with the
light she is found to be superior,
for it is
succeeded by the night,
but against wisdom
evil does not prevail.
She reaches
mightily from one end of the earth to the other,
and she orders all
things well.
These verses also connect well with the reading from the Proverbs, as
they comment on Wisdom’s All-Embracing Excellence. There is an allusion, perhaps,
to the sun (see the Psalm above) in the words, “For wisdom is a reflection of eternal light.” Wisdom basks in the
sunlight of God’s teaching and law and reflects it back. Although, if we go to
verse 29, the author sees her as “more
beautiful than the sun.” Again, wisdom is superior to what is evil in the world, and
her light pervades all of creation.
Breaking open the
Wisdom of Solomon:
1. What’s the best piece of advice you ever
received?
2. Who gave it to you?
3. Was it consistent with the will of God?
Or
Isaiah 50:4-9a
The Lord GOD has given me
the tongue of a
teacher,
that I may know
how to sustain
the weary with a
word.
Morning by morning
he wakens--
wakens my ear
to listen as those
who are taught.
The Lord GOD has
opened my ear,
and I was not
rebellious,
I did not turn
backward.
I gave my back to
those who struck me,
and my cheeks to
those who pulled out the beard;
I did not hide my
face
from insult and
spitting.
The Lord GOD helps
me;
therefore I have
not been disgraced;
therefore I have
set my face like flint,
and I know that I
shall not be put to shame;
he who vindicates
me is near.
Who will contend
with me?
Let us stand up
together.
Who are my
adversaries?
Let them confront
me.
It is the Lord GOD
who helps me;
who will declare
me guilty?
Again we come up against the notion of teaching and instruction, “The Lord God has given me the tongue of a
teacher.” But the teacher is in a position to learn how to serve, for the
verse continues, “that I may know how to
sustain the weary with a word.” The weary are those who are in exile, who
tire under the oppression of being left behind in Jerusalem, or taken away to
Babylon. The temptation is to see God as absent in these circumstances, and yet
the prophet continues to find God’s presence even in these dire conditions. He
asks those who listen to his words to “listen
as those who are taught.” God’s presence is known in God’s ability to make
us open to what needs to be said and heard. The words of disgrace that come
upon the people in bondage are not as powerful as those words from God that
defend God’s people. Thus, “I did not
hide my face from insult and spitting. The Lord God helps me.” So it is
with disciples, who may have to endure associations that are measured out to
the prophet or to the teacher. If we have endured the hateful words of our
adversaries, then we will have the words with which to describe God’s mercy and
faithfulness.
Breaking open Isaiah:
1. How do you use words?
2. Are you careful with your words?
3. What is the most important thing you’ve ever
taught?
Psalm 116:1-8 Dilexi, quoniam
I love the LORD, because he has heard the voice of
my supplication, *
because he has
inclined his ear to me whenever I called upon him.
The cords of death
entangled me;
the grip of the
grave took hold of me; *
I came to grief
and sorrow.
Then I called upon
the Name of the LORD: *
"O LORD, I
pray you, save my life."
Gracious is the
LORD and righteous; *
our God is full of
compassion.
The LORD watches
over the innocent; *
I was brought very
low, and he helped me.
Turn again to your
rest, O my soul, *
for the LORD has
treated you well.
For you have
rescued my life from death, *
my eyes from
tears, and my feet from stumbling.
I will walk in the
presence of the LORD *
in the land of the
living.
In the words of this psalm we hear thanksgiving for the answers that God
has given. The author recounts the situation for us, and delights in the answer
received, “Gracious is the Lord and
righteous; our God is full of compassion.” This is no ordinary day-to-day
situation, for the indications are that it is life threatening, “the cords of death entangled me.” In some sense this is a conversation of
the soul, an interior interview reviewing the situation, “Turn again to your rest, O my soul.” The self-advice is based on a
trust of God’s presence and action.
Breaking open Psalm
116:
1. Have you ever been entangled in the cords of
death? When?
2. What did you do to survive?
3. How has God saved you from death?
James 3:1-12
Not many of you should become teachers, my brothers
and sisters, for you know that we who teach will be judged with greater
strictness. For all of us make many mistakes. Anyone who makes no mistakes in
speaking is perfect, able to keep the whole body in check with a bridle. If we
put bits into the mouths of horses to make them obey us, we guide their whole
bodies. Or look at ships: though they are so large that it takes strong winds
to drive them, yet they are guided by a very small rudder wherever the will of
the pilot directs. So also the tongue is a small member, yet it boasts of great
exploits.
How great a forest
is set ablaze by a small fire! And the tongue is a fire. The tongue is placed
among our members as a world of iniquity; it stains the whole body, sets on
fire the cycle of nature, and is itself set on fire by hell. For every species
of beast and bird, of reptile and sea creature, can be tamed and has been tamed
by the human species, but no one can tame the tongue-- a restless evil, full of
deadly poison. With it we bless the Lord and Father, and with it we curse those
who are made in the likeness of God. From the same mouth come blessing and
cursing. My brothers and sisters, this ought not to be so. Does a spring pour
forth from the same opening both fresh and brackish water? Can a fig tree, my
brothers and sisters, yield olives, or a grapevine figs? No more can salt water
yield fresh.
This reading is from a section that one commentator calls, “An Essay on
the Wisdom of ‘Slow Speaking.’” Again we are met with teaching; here with those
who would be teachers, “Not many of you
should become teachers.” Why not, we might ask? Teachers are looked at with
a greater depth and purpose. Can we survive the scrutiny? The image of the
horse and bridle is used to great effect. Do we know what it is that we wish to
proclaim? Have we chosen the words properly? Do the words direct the hearer to
God, or do they turn us onto a careless and useless path? Both are
possibilities. “From the same mouth come
blessing and cursing!” James then treats us to conflicting images, brackish
and fresh water, figs and olives, salt and fresh water. There is an implicit
question at the end of the reading – what shall our mouths render?
Breaking open James:
1. Do you choose your words carefully?
2. Why?
3. How do you talk about your faith?
St. Mark 8:27-38
Jesus went on with his disciples to the villages of
Caesarea Philippi; and on the way he asked his disciples, "Who do people
say that I am?" And they answered him, "John the Baptist; and others,
Elijah; and still others, one of the prophets." He asked them, "But
who do you say that I am?" Peter answered him, "You are the
Messiah." And he sternly ordered them not to tell anyone about him.
Then he began to
teach them that the Son of Man must undergo great suffering, and be rejected by
the elders, the chief priests, and the scribes, and be killed, and after three
days rise again. He said all this quite openly. And Peter took him aside and
began to rebuke him. But turning and looking at his disciples, he rebuked Peter
and said, "Get behind me, Satan! For you are setting your mind not on
divine things but on human things."
He
called the crowd with his disciples, and said to them, "If any want to
become my followers, let them deny themselves and take up their cross and
follow me. For those who want to save their life will lose it, and those who
lose their life for my sake, and for the sake of the gospel, will save it. For
what will it profit them to gain the whole world and forfeit their life?
Indeed, what can they give in return for their life? Those who are ashamed of
me and of my words in this adulterous and sinful generation, of them the Son of
Man will also be ashamed when he comes in the glory of his Father with the holy
angels."
Jesus’ ministry amongst the Gentiles is interrupted in the following
chapters by questions from those who doubt his ministry and his word. There is
another healing at Bethsaida, and then we begin our slow journey to Jerusalem.
Before that can happen, however, there needs to be a theological understanding
out the journey, and the costs that might obtain for any who would follow. We
are back in the midst of a non-Jewish site, Caesarea Philippi (see Background
above). Here at the cult center of Pan, Jesus questions the disciples, “Who do people say that I am?” and
again, “who do you say that I am?” What we will witness now is a concoction of
disparate things. Peter will confess Jesus as messiah, and Jesus will advise
silence. Peter will be rebuked by Jesus for not understanding the fullness of
his confession, namely that, the Son of
Man must undergo great suffering.” Jesus wants his own to follow him to
Jerusalem, but he also wants those who would follow to understand both the
purpose of the journey, and the cost of the journey. This fits in well with the
days that begin to shorten, and the tension that builds within the liturgical
year as we come to days of judgment and endings. It is in this cycle of things
that we need to understand Jesus and what he asks of us.
Breaking open the
Gospel:
1. Who do you say that Jesus is?
2. How do you talk about his crucifixion?
3. What is your own cross?
After breaking open
the Word, you might want to pray the Collect for Sunday:
O God, because without you we are not able to please you, mercifully
grant that your Holy Spirit may in all things direct and rule our hearts;
through Jesus Christ our Lord, who lives and reigns with you and the Holy
Spirit, one God, now and for ever. Amen.
Questions and comments copyright © 2015, Michael T. Hiller
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