There is a scene in the Gospels where 12-year old Jesus is in the temple in Jerusalem, “sitting among the teachers, listening to them, and asking them questions.[i]And all who heard him were amazed at his understanding and his answers.” Here is my hunch. All who heard Jesus were amazed at his knowledge: a precocious boy from Nazareth (which was a long ways from nowhere), and Jesus’ being sosmart. He dazzled them with his knowledge.
Something happens in the ensuing nearly 20 years, the “hidden years,” before Jesus begins his public ministry. When he emerges from his seclusion, he does great deeds of power, healing, and provision; however something else “astounds” the people. Astounds. They ask themselves, “Where did this man get all this?” And what are they talking about? It’s not just about Jesus’ powerful ministry; it’s not just about his knowledge. Jesus is now filled with wisdom. So we hear in today’s Gospel lesson: the crowds were amazed and asked, “What is this wisdom that has been given to him?”
In the New Testament epistles, Jesus is named “the wisdom of God.”[ii] Jesus is the one “in whom all the treasures of wisdom and knowledge are hidden.”[iii] “Wisdom and knowledge,” which are cousins. Wisdom and knowledge are related, but they not one-in-the-same. Jesus was not born wise.
Psalm 78:1-6; 1
I presume there are a few of you in the congregation who like me had the experience of growing up an only child. I certainly can attest to the advantages of being an ‘only’ through my observances of family and friends who did not share my experience. For instance, unlike my cousin, I did not have a younger sister who liked to pull my hair or inform my parents of my every move. Unlike my best friend in elementary school, I did not have to wear the ‘hand-me-downs’ from an older sibling. And, contrary to the experience of a college friend, I did not have to live up to the standard set by more virtuous siblings who seemed to do no wrong. I definitely considered these advantages. Yet, even though I enjoyed being an ‘only,’ I did experience some jealousy of my friends with siblings. My mom liked to tell the story of the time when I was 7 or 8 years old when I came to my parents who were sharing a conversation in the kitchen and asked if I could have an older brother! My dad, probably a little amused but letting me down gently said, “I don’t think things work like that, son.” Being resourceful, I had a follow-up question prepared. “Could we adopt one?” Obviously, knowing now how things turned out, they did not work that way either. As I think back to that story from my youth, I wonder what was behind my desire for an older brother?
This evening’s reflection is the first in a three-part series entitled “Lord Jesus, Come Soon,” in which we explore the great ‘O Antiphons’ of the season of Advent. On the last seven days before Christmas, this group of antiphons book-end the Magnificat (The Song of Mary) which is sung every evening at Evensong. Each of them refer to Jesus using an attribute associated with this long awaited Messiah: Emmanuel, Rex gentium, Oriens, Clavis David, Radix Jesse, Adonai, and Sapentia; translated: Emmanuel (meaning “God with us”), King of the Nations, Morning Star, Key of David, Root of Jesse, Lord, and Wisdom. When arranged in a particular order they form a Latin acrostic: Ero cras, which translated means, “Tomorrow, I will come.” This evening we will explore Jesus as ‘Wisdom.’ The text of the antiphon is:
Wisdom of Solomon 1:16–2:1. 12-22
James 3:13–4:3, 7–8a
Wisdom. No matter our location in life, there is a good chance we’ve sought out wisdom, whether from a literary source, a trusted mentor, a venerable family member, or a beloved friend. She is a presence for which many of us will, without reservation, lay down a personal claim as the human endeavor to search her out bring us curious to each new day. Very few of us would deride or refuse wisdom were she offered to us; we know, somewhere, somehow, that wisdom is something good. But is all wisdom good?
One of the consequences of our collective human endeavor for wisdom is that we frequently load the term with our own freight—indeed it may even become a particular kind of freight just out of hand, beyond reach, something to achieve. And, like most human achievement, we invariably construct a market place of competing achievements, especially when wisdom is confined to the realm of intellectual speculation.
We find two very different kinds of wisdom at variance with one another in the readings before us today and each text asks us to notice the difference between these two wisdoms as they are compared and contrasted—the failure and consequences of one and the goodness and freedom of the other.
1 Corinthians 1:17-25; Matthew 25:1-13
Before Scripture is read in the context of the Eastern Orthodox liturgies, the deacon comes forward and announces loudly to the assembly, “Wisdom! Let us attend!” It is as if he is saying, “If your attention has wandered off, now is the time to bring it back. Get ready!” Though I’d be hard-pressed to define wisdom in the abstract, it has a refreshingly straightforward, tangible quality when I witness it in the life of an individual person. I hear an inner voice cry, “Wisdom, let us attend!” Wise people tend to be real people, people with “street cred.” There is a quiet authority that has no need to announce itself but is obvious to anyone whose wisdom-o-meter is in good order. A truly wise woman or man possesses presence like shade on a hot day. Their whole affect communicates a life lived well, deliberately, mindfully, wholeheartedly. On my first encounters with people like this – who are, truth be told, rare – my first impulse is to grow quiet, to listen more intently, to ask questions that are simple, questions that do not waste time demonstrating how much I think I know. I become aware that time is too precious for such drivel. I become aware that I am in need of oil. This person cannot give me that oil directly (if only it were that simple!) but can show me how to find some for myself.
Wisdom 7:7-14 & John 8:25-32
“All good things came to me along with her,
And in her hands uncounted wealth.
I rejoiced in them all, because wisdom leads them;
But I did not know that she was their mother.”
We all have an intuitive relationship with goodness, beauty, and truth. We come across things in the world that seem to reach out and grab us by the heart – perhaps a piece of art or music, a holy place, a human relationship, a piece of philosophy or Scripture that brings joy and light into our life. These things are good because they are from God, and we rejoice in them even before we know that God is their mother. We rejoice in them because they are like signposts, pointing the way back to Wisdom and helping us to desire and understand her.
But the things that lead us to God are not, themselves, God. All the truth and beauty we know in this life will inevitably disappoint us from time to time. We find that something beautiful no longer moves us, or that something true no longer convinces or reassures us, and we are left in the dark without any signposts to remind us that eternal Wisdom is out there.
Psalm 111; 1 Corinthians 8:1-13; Mark 1:21-28
In the Gospel according to Luke, there is a scene where Jesus is in the temple in Jerusalem, “sitting among the teachers, listening to them, and asking them questions. And all who heard him were amazed at his understanding and his answers.”[i] Here is my hunch. All who heard Jesus were amazed at his knowledge: a precocious, 12-year old boy from Nazareth (which was a Podunk) and being so smart. There is a somewhat similar reaction after Jesus begins his public ministry. By this time, Jesus is about 30 years old, a relatively old man in first-century Palestine. Once more, people are astounded with him. Luke reports that people asked themselves aloud, “Where did this man get all this?” What are they talking about? Not just Jesus’ knowledge. Luke reports Jesus had grown, and become strong, and was now filled with wisdom.[ii] The crowds were amazed and asked, “What is this wisdom that has been given to him?[iii] Evidence of Jesus’ wisdom is what we hear in this Gospel lesson appointed for today: “[Jesus] taught as one having authority.”[iv]
In the scriptures, wisdom is the gift extolled above all others for how to make meaning and how to navigate life. Wisdom is a deep knowledge, much deeper than simply information. We have today an information glut. As you well know, it’s possible to browse through a virtually-infinite stream of data with simply a click: an endless array of “horizontal information.” It’s possible to browse life only at the surface, none of which automatically translates into wisdom. Information alone may make us competent, or make us look smart; information alone may breed arrogance; information alone may overwhelm us; information alone may make us conversant in multiple platforms.[v] Information alone is not wisdom. Viktor Frankl, the Jewish psychiatrist, said that, “Wisdom is knowledge and the knowledge of its own limits.”[vi]
Wisdom 6:12-16 / Matthew 25:1-13
So which am I? Foolish or wise? Am I ready to join in the marriage feast, to go into the banquet hall? Or am I unprepared, not even knowing the day or the hour? Is my lamp made ready with fresh supplies of oil to give light for the Bridegroom when he comes? Or will I be locked out by my own failure to know what is needed and to have it at hand? Are my mind and my heart open to the Wisdom of God who invites me? Or am I isolated in a foolishness of thinking myself to be awake, yet still living in the darkness of self-concern and complacency? Wise or foolish…which are you?
Jesus challenged his hearers with this question of wisdom and foolishness earlier in the Gospel according to Matthew. Indeed, he concludes the Sermon on the Mount with the parable of a wise and of foolish man, each building a house. (Matt. 7:24-27) The wise man builds on rock so that the house can withstand rain and wind and flooding. “Everyone who hears these words of mine and acts on them will be like this one,” says Jesus. But “great will be the fall” of the house which the foolish man builds on sand, unready for the inevitable storms which human life brings, both literally and figuratively.
Luke 14:1, 7-14
There’s some delightful reading in the 32nd chapter of Ecclesiasticus, one of the books of the Apocrypha, in what we call the Wisdom Literature. It reads a bit like the Miss Manners of the ancient world, with advice about etiquette at dinner parties: if there’s music or entertainment, don’t interrupt by talking; don’t display your cleverness at the wrong time; if you’re young, speak only if obliged, and then only twice; if you’re older, only talk about things you actually know about; leave on time, don’t be the last to leave; and, above all, bless your Maker, who fills you with his good gifts.
Today, Jesus continues somewhat in the vein of the Wisdom Literature with sage advice about wedding banquet etiquette. But Jesus is not just speaking in the vein of the Wisdom Literature: Jesus is Wisdom—Wisdom itself, or, Wisdom himself—well, actually Wisdom herself: Sophia. Earlier in the Gospel of Luke in referring to himself, he says “Wisdom is justified by her deeds.” Jesus is Holy Wisdom, Hagia Sophia in Greek. This identification of Christ with Holy Wisdom is especially important in the Churches of the East. You may remember the great church of Hagia Sophia in Istanbul.
So when Jesus speaks, we can expect to find deeper wisdom, deeper levels of meaning, the inexhaustible, infinite depths of the holy wisdom of God. He calls this teaching a parable, which means it’s about more than dinner parties.
It’s hard to escape our very human concern with matters of rank and status. And, yet, the gospel invites us to another place, another kind of self-awareness: a place of what we might call radical egalitarianism, a state of such deep identification with Christ himself that status and rank no longer matter. We stand before God as equals.
Or sit. I’m tempted to make a wager: the table at the heavenly banquet will be round. Perfectly round. Infinitely round, infinitely commodious, and—somehow–at the same time, infinitely intimate.
Jesus said to the disciples,“There was a rich man who had a manager, and charges were brought to him that this man was squandering his property… 29And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes…” 10 Luke 16:1-13
We could easily find this Gospel lesson appointed for today either confusing or offending. It seems that Jesus is praising the practices of a dishonest account manager. The manager falsifies the amounts owed to his employer so that when this manager is out of a job – mind you, he’s being fired because of his dishonesty! – these same creditors with whom he is currying illicit favor would admire him or owe him, and ultimately welcome him into their homes!
I suspect that many of you will remember the 1990 movie classic, “Home Alone,” in which a frantic family jets off to Paris for Christmas only to discover that they have left their youngest child behind. The movie’s plot is, admittedly, a little difficult to swallow.How does a family leave their house, ride all the way to the airport, hang out in the waiting area, board the plane, and only then, midway over the Atlantic Ocean, realize that one of their children is missing? If you can get past that question, you still have to believe that this very clever eight year-old boy, entirely on his own,is capable of successfully defending his home against two adult burglars, using a series of ingenious traps and gimmicks;and all without losing his composure, even for a moment. Extraordinary child, to say the least.
The gospel story today may also stretch your imagination a bit. How did Mary and Joseph travel an entire day before discovering that their son wasn’t with the group? And how did a 12-year-old Jesus survive three days in the city on his own, apparently without any sign of anxiety or stress, all the while successfully matching wits with Temple scholars, most of whom had likely spent their whole lives studying the Torah?