Episcopal Church of the Incarnation

West Point, Mississippi

The Eighteenth Sunday after Pentecost [Proper 22B]

Genesis 2.18-24 Psalm 8 Hebrews 1.1-4; 2.5-12 Mark 10.2-16

Genesis 2.18-24

1) “The man” is a misnomer (Gen. 2.4):

a) hā’ ădām refers to the creature “made from the earth [dust]”. (hā’ is the definite article in Hebrew.)

i) A rough equivalent in English would be “earthling”

2) Gender differentiation is not apparent in this first account of the creation of humanity.

a) Compare this account to that at Gen. 1.26-27:

i) In this second account “male” and “female” are created in God’s image. Humanity is incomplete except in complementarity.

3) The two creation accounts refelect the “Jahwist” and “Elohist” traditions.

4) Adam’s naming of creatures is significant:

a) “Woman” in English as a parallel construction to the Hebrew:

i) woman = eshâ (“from man); man = ēsh’

b) The power to name as an exercise in mastery.

i) But Adam’s naming of the woman as “from man” indicates a conjugal and not hierarchical relationship.

ii) The relationship is complementary, reflected in Adam’s speech (e.g., “bone of my bone”).

5) “[A]nd they become one flesh:” (Genesis 2.24). This verse is quoted by Jesus at Matthew 19.6; Mark 10.8.

a) The linguistic implication in Hebrew is that the “earthling” becomes complete when male and female are joined in marriage.

b) Mariage is between a man and a woman, reflecting the created order.

i) Sexuality is a God-given impulse, reflecting the created order in complementarity.

Psalm 8 Domine, Dominus noster

1) A hymn of praise to the Lord as creator.

a) vv. 2-3: recite the Lord’s glory.

b) vv. 4-9: humanity is described as the ruler of creation. God is described as “mindful” of humanity (v. 4).

i) v. 4 parallels Genesis 1.

c) The “Name” in v. 1 is the sacramental bearer of divine reality.

2) Hebrews 2.5-9 relates v. 6 directly to Jesus.

Hebrews 1.1-4; 2.5-12

1) Hebrews is the longest sustained argument in the Bible.

a) The identity of the author is unknown.

i) Authorship has been attributed, traditionally, to Paul, but the structure and language used are not Pauline.

ii) The work was most likely written in Alexandria, Egypt (then a Greek city).

(1) All that can be said of the author is that he or she was a Hellenistic Christian, not originally a Jew. (A minority position argues for authoriship in Barnabas.)

2) The argument relates to the preëminence of Christ over the:

a) prophets (chs. 1.-3), the angels (21.5-2.18), and Moses (3.1-6).

3) Chapter 2 begins with an exhortation to fidelity; vv. 5-12 relate how Jesus exhalted through abasement.

4) The author quotes psalm 8 in vv. 6-8:

a) Paul applies the same psalm to Jesus at 1 Cor. 15.27 and Eph. 1.22; Peter applies the psalm at 1 Pet. 3.22.

5) All have one “Father” (v. 11) is a modern translation of “origin.”

a) The “origin” referred to is probably Abraham, not God.

b) Jesus is begotten, not created. In the beginning He was with God, and in God, and was God. (John 1.1-3.)

6) Psalm 22 (a reference to Jesus on the Cross) is quoted at v. 12.

a) Psalm 22 has traditionally been taken to prefigure Jesus speaking from the cross.

i) The eternal Son became human in order to overcome the devil, and free humans from eternal death.

7) “He himself was tested” (v. 18, not in this lesson): Jesus was tempted to escape death, at Gethsemane.

Mark 10.2-16

1) This passage is from Jesus’ second instruction on Christology and discipleship (9.30-10.31).

a) Jesus’ teaching on marriage and divorce is stated as a challenge to those who wish to follow Him.

b) The message is not simply prohibition:

i) Those who are married are one flesh (harking back to hā’ ădām of Gensis).

c) Jesus is now teaching in Judea, not Galilee. He is, therefore, specifically referring to Jewish Law.

2) “What did Moses command you?”

a) Deut. 24.1-4 takes divorce for granted, and applies to procedure.

i) The Pharisees quote procedure in response to Jesus’ question.

b) Jesus regards the the Deuteronomy procedure as a concession to human weakness

c) Jesus abrogates the Old Testament procedure, citing God’s plan for marriage.

d) What God has joined, God may separate, but humans are not to.

3) This teaching cuts both ways in debates over the blessing of same sex unions.

a) On the one hand, Jesus raises the standard of fidelity to God’s commandments.

b) On the other hand, those who are married or contemplating marriage should be mindful that the vows of marriage are as complete and lifelong as those given in becoming a monk!

i) Marriage is not just a “love match,” and certainly is not just a relationship that can be dishonored or dissolved when it is no longer “convenient”.

4) In the second part of the lesson, Jesus blesses the children.

a) Despite the juxtaposition of teachings on marriage and children, this passage is really more about the kingdom of God.

i) Only those who recognize and receive the kingdom as a gift receive it.

(1) Children lack power and legal status. They receive God’s gift without thought for how they might “merit” or “earn” it.

(2) In writings contemporary to Jesus, children are used as examples either of unreasonable behavior or as objects to be trained. Here, Jesus takes them seriously as persons who have a relationship with God and with the kingdom of God.