For some reason, I’ve been thinking a lot about parenthood recently… Okay, so maybe it has something to do with the little one who will make his or her appearance in just eleven or so weeks! And maybe it has something to do with today being Mother’s Day. And this has led me to consider how we think and talk about God.
One of the most common images of God is that of a Father. For generations, our worship and our liturgy has focused on “God the Father.” The Lord’s Prayer beings, “Our Father…” In the Doxology, we sing, “Praise Him all creatures here below…” Scripture is interpreted most often into the masculine, particularly when Jesus speaks of God, referring to his “Father.”
To be clear, there is nothing inherently wrong with referring to God in the masculine. It can be quite comforting to maintain the traditional view of God as a powerful King, a protecting Shepherd, and an encouraging Father. Yet this understanding of God is inadequate and incomplete.
Over the past sixty or so years, feminism has confronted traditional patriarchal power structures. This has included a challenge to the established identity of God as a man. At our core, most of us will acknowledge that God is neither male nor female. However, the way we talk about God is incredibly important.
The feminist critique of traditionalist readings of scripture acknowledges that “The language we use reflects and in turn shapes the way we construct our experience of the world” (Gillman). When we talk about God, we talk in metaphors, not because it is more poetic and flowery to do so, but because God is so complex and huge and beyond our comprehension that we can only understand God in terms of metaphors.
It is like witnessing a solar eclipse. When a solar eclipse happens, we know that if we look directly at it, we could do massive damage to our eyes. In grade school, students take boxes and cut holes in them in order to safely watch the shadow of the moon course its way across the sun. It is an imperfect way of experiencing this natural phenomenon, but one that allows us to experience and understand.
The “images of God [we use] are humanly crafted metaphors, but our metaphors emerge out of specific cultural and political contexts. When these contexts change, the old metaphors must change with them” (Gillman). In Israel and Palestine in the first century and centuries before, ascribing to God masculine attributes were compelling because of the political resonance they maintained in the presence of other masculine gods and earthly rulers.
Yet we are no longer in first century Palestine, and these metaphors and “images [have] become socially, politically, or morally inadequate” (Gillman). Our metaphors and images of God should point to and evoke the reality of God, yet instead, they can “block the possibility of religious experience” (Gillman).
So it is remarkably refreshing to have two texts before us this morning that lifts up the maternal nature of God, as well as a celebration of womanhood. Isaiah 66 has some remarkable “moments of maternal imagery. Beginning in verse 7, the writer, using the language of labor and delivery, assures the people that the promised renewal of Israel will indeed come to fruition. The people’s sufferings, the labor pains of rebirth, will be short-lived: the glorious rebirth of Jerusalem is imminent” (Webb).
While the focus in the early verses is on Jerusalem as the mother who will nurture and love the people, it is in verse 13 “that the application of the maternal metaphor switches from Jerusalem to God: ‘As a mother comforts her child, so I will comfort you’ (verse 13). The comfort that Mother God provides for her people is the comfort of home; restoring the people to the place they belong, rebuilding their ruins, and washing them in riches and security… Under God’s nurturing care, the very bodies and spirits of God’s people receive restoration” (Webb). These are tender, loving images of God that counter other images we encounter in scripture, showing us just how incredibly vast God’s nature is.
One of the issues we encounter when we challenge the patriarchy is allowing the voice of the formerly oppressed to rise above the traditionally dominant. As a white middle-class male, it can sometimes ring hollow when I try to speak about, or worse for, minority groups. The best voice for a people is someone who is of that people.
So this morning, I want to share some thoughts on Proverbs 31 from one of my favorite bloggers, Rachel Held Evans. She is a New York Times best-selling author whose books include Faith Unraveled and A Year of Biblical Womanhood. She is originally from Dayton, Tennessee, and she writes about faith, doubt, and life in the Bible Belt.
In a blog post on May 12, 2014, titled “3 Things You Might Not Know About Proverbs 31,” she laments the traditional Mother’s Day sermon.
Year after year, pastor’s all around the world preach on Proverbs 31, “the biblical passage most associated with femininity,” and year after year, women “who grew up thinking of the domestic super-heroine of Proverbs 31 as just another impossible standard by which to mark [their] shortcomings as a woman,” feel troubled and ashamed, rather than uplifted and honored.
That’s because, too often, we focus on the Proverbs 31 Woman’s roles as a way of reducing womanhood to marriage, motherhood, and domesticity, when really, this passage is about character that transcends both gender and circumstance.
3 Things You Might Not Know About Proverbs 31
Our confusion around Proverbs 31, like most misinterpreted Bible passages, centers around issues related to genre, audience, and language. With that in mind, here are three things you might not know:
1. Proverbs 31 is a poem.
The subject of a twenty-two-line poem found in the last chapter of the book of Proverbs, the “woman of noble character” is meant to be a tangible expression of the book’s celebrated virtue of wisdom. The author is essentially showing us what wisdom looks like in action. (The astute reader will immediately make a connection between the Proverbs 31 Woman and “Woman Wisdom,” found in earlier chapters of Proverbs.) Packed with hyperbolic, militaristic imagery, the poem is an acrostic, so the first word of each verse begins with a letter from the Hebrew alphabet in succession. This communicates a sense of totality as 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.
2. The “Target Audience” of Proverbs 31 is Men
If you’ve read A Year of Biblical Womanhood, you’ll know I first learned this from my Jewish friend Ahava who told me that in her culture, it’s not the women who memorize Proverbs 31, but the men. (What I wouldn’t pay to see a Christian MEN’S conference in which the central text is Proverbs 31!) They memorize it, Ahava said, to sing it as a song of praise to the women in their lives—their wives, daughters, sisters, mothers, and friends. Ahava’s husband sings Proverbs 31 to her at every Sabbath meal. 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 Christians interpret this passage prescriptively, as a command to women rather than an ode to women, with the home-based endeavors of the Proverbs 31 woman cast as the ideal lifestyle for all women of faith. An empire of books, conferences, products, and media has evolved from a subtle repositioning the poem’s intended audience from that of men to that of women. One of the more popular books is titled Becoming the Woman God Wants Me to Be: A 90 Day Guide to Living the Proverbs 31 Life.No longer presented as a song through which a man offers a woman praise, Proverbs 31 is presented as a task list through which a woman earns it. This, I believe, misses the point of the text entirely.
3. Proverbs 31 Celebrates Valor
Ahava repeated a finding I’d discovered in my research, that the first line of the Proverbs 31 poem—“a virtuous woman who can find?”—is best translated, “a woman of valor who can find?” (The Hebrew is eshet chayil, “woman of valor”; the male equivalent is gibor chayil, “man of valor.”) To make this fact even more fun, Ahava explained to me that she and her friends cheer one another on with the blessing, celebrating everything from promotions, to pregnancies, to acts of mercy and justice, to battles with cancer with a hearty “eshet chayil”! (Think of it as something like the Jewish “you go girl.”)This discovery led me to declare “woman of valor!” when a good friend finished seminary, when my mom beat breast cancer, when my sister ran a half marathon. It also led us to launch our Women of Valor series here on the blog. According to Ahava, valor isn’t about what you do, but how you do it. If you are a stay-at-home mom, be a stay-at-home mom of valor. If you are a nurse, be a nurse of valor. If you are a CEO, a pastor, or a barista at Starbucks, if you are rich or poor, single or married—do it all with valor. That’s what makes you a Proverbs 31 Woman, not creating a life worthy of a Pinterest board. It’s been a joy to hear from women who read A Year of Biblical Womanhood and report that where they once hated Proverbs 31, it’s now one of their favorite passages because it provides a fun way to celebrate all those daily acts of faithfulness exhibited by the women in their lives. This, I believe, better reflects the original intent of Proverbs 31, and therefore honors Scripture well.
The “Other” Proverbs 31 Woman
The poetic figure found in Proverbs 31 is not the only woman in the Bible to receive the high praise of, “eshet chayil!” or “woman of valor!” So did Ruth. Ruth was a destitute foreigner whose daily work involved gathering, threshing, and winnowing wheat. For most of her story, she is neither a wife nor a mother. Circumstantially, her life looked nothing like the life of the woman depicted in Proverbs 31. Ruth didn’t spend her days making clothes for her husband. She had no husband; she was widowed. Ruth’s children didn’t rise up and call her blessed. She was childless. Ruth didn’t spend her days exchanging fine linens with the merchants and keeping an immaculate home. She worked all day in the sun, gleaning leftovers from other people’s fields, which was a provision made for the poorest of the poor in Israel. And yet guess what Boaz says of Ruth before she gets married, before she has a child, before she becomes a wealthy and influential woman:
“All the people of my town know that you are a woman of noble character” (Ruth 3:11).The Hebrew that’s used there is “eshet chayil” – woman of valor. Ruth is identified as a woman of valor, not because checked off some Proverbs 31 to-do list by getting married, keeping a clean house and producing children, but because she lived her life with incredible bravery, wisdom, and strength. She lived her life with valor. So pastors, don’t be afraid of looking to Scripture for examples of strong and capable women. But be careful of focusing on marriage, motherhood, and domesticity, when it is not our roles that define us, but the integrity and bravery we bring to those roles. You don’t have to turn to Proverbs 31 to find women of valor. You can turn to Sarah, Deborah, Esther, Mary Magdalene, Mary of Bethany, Mary of Nazareth, Martha, the Apostle Junia, Priscilla, Phoebe, and Tabitha too. And you can turn to the women of valor in your life and around the world who are bringing their unique gifts, insights, passions, and callings to bring hope and healing to the world. That’s what it really means to honor Proverbs 31.
Held Evans, Rachel. “3 Things You Might Not Know About Proverbs 31.”Rachelheldevans.com. N.p., 12 May 2014. Web. 07 May 2016.
Gillman, Neil. “The Feminist Critique of God Language.” My Jewish Learning. N.p., n.d. Web. 07 May 2016.
Webb, Elizabeth. “Commentary on Isaiah 66:10-14.” Isaiah 66:10-14 Commentary. Luther Seminary, 07 July 2013. Web. 07 May 2016.
For more from Rachel Held Evans, go to her site, http://rachelheldevans.com/
Seriously. She’s awesome. Inspiring. Moving. Go already!