Zechariah 10:1-12

10:1 Ask rain from the LORD

in the season of the spring rain,

from the LORD who makes the storm clouds,

who gives showers of rain to you,

the vegetation in the field to everyone.

2 For the teraphim utter nonsense,

and the diviners see lies;

the dreamers tell false dreams,

and give empty consolation.

Therefore the people wander like sheep;

they suffer for lack of a shepherd.

3 My anger is hot against the shepherds,

and I will punish the leaders;

for the LORD of hosts cares for his flock, the house of Judah,

and will make them like his proud war-horse.

4 Out of them shall come the cornerstone,

out of them the tent peg,

out of them the battle bow,

out of them every commander.

5 Together they shall be like warriors in battle,

trampling the foe in the mud of the streets;

they shall fight, for the LORD is with them,

and they shall put to shame the riders on horses.

6 I will strengthen the house of Judah,

and I will save the house of Joseph.

I will bring them back because I have compassion on them,

and they shall be as though I had not rejected them;

for I am the LORD their God and I will answer them.

7 Then the people of Ephraim shall become like warriors,

and their hearts shall be glad as with wine.

Their children shall see it and rejoice,

their hearts shall exult in the LORD.

8 I will signal for them and gather them in,

for I have redeemed them,

and they shall be as numerous as they were before.

9 Though I scattered them among the nations,

yet in far countries they shall remember me,

and they shall rear their children and return.

10 I will bring them home from the land of Egypt,

and gather them from Assyria;

I will bring them to the land of Gilead and to Lebanon,

until there is no room for them.

11 They shall pass through the sea of distress,

and the waves of the sea shall be struck down,

and all the depths of the Nile dried up.

The pride of Assyria shall be laid low,

and the scepter of Egypt shall depart.

12 I will make them strong in the LORD,

and they shall walk in his name,

says the LORD. (Zechariah 10:1-12, NRSV)

On November 27, 2006 (Monday in the week of the Sunday closest to November 23, Year Two), comments were repeated with revision and supplement from November 22, 2004, (Monday in the week of the Sunday closest to November 23, Year Two); they are repeated again here with editing and supplement.

In contrast to yesterday’s focus on Jerusalem’s coming victorious king, the opening reference to weather in today’s reading may seem rather mundane. But rain is important, even critical to survival in arid lands, and recent news reports on the receding of the ice pack in the Arctic ocean and the glaciers on Mt. Kilimanjaro, for example, have driven the point home. Although the LORD promises in this reading to restore Judah and Israel, he begins with an admonition to ask for rain. “Ask rain from the LORD,” he says, “in the season of the spring rain, / from the LORD who makes the storm clouds, / who gives showers of rain to you, / the vegetation in the field to everyone” (Zech. 10:1). Rain is likely what we would call synecdoche, representing not just rainfall but the blessings, as we may infer from the balance of the chapter, restoration from captivity and dispersion, of good leadership, victory over enemies, abundance and posterity. The point, of course, is not so much what to ask for, but rather from whom to ask it. “For the teraphim (Myp9r!T4, t^erāphîm) utter nonsense, / and the diviners see lies; / the dreamers tell false dreams, and give empty consolation” (v. 2a, b, c, d). “For teraphim,” says Ehud Ben Zvi, “see, among others, Gen. 31:19; Judg. 17:5; 1 Sam. 15:23; Ezek. 21:26. Here it points to images that were consulted for the purpose of divination. False prophets continued into the Persian period (Neh. 6:14)” (The Jewish Study Bible, 2004, on Zech. 10:2). Because the LORD controls nature, the people should turn to the one who can help them. In the same way, “the LORD alone controls history and will gather the redeemed” ( R. Lansing Hicks and Walter Brueggemann, NOAB, 2^nd ed., 1994, on Zech. 10:3-12).

“Therefore the people wander like sheep,” says the LORD; “they suffer for lack of a shepherd” (v. 2e, f). The LORD refers here to Israel’s failed leadership, and asserts his own authority. “My anger is hot against the shepherds, / and I will punish the leaders [Myd9UTf1 , ‘attûdîm, literally ‘male goats,’ cf. NRSV text note a]; / for the LORD of hosts cares for his flock, the house of Judah, / and will make them like his proud war-horse” (v. 3). The LORD cares about his sheep. “He will feed his flock like a shepherd; / he will gather the lambs in his arms, / and carry them in his bosom, / and gently lead the mother sheep” (Isa. 40:11). Zechariah continues with the promise that, out of the people (the “flock”), “shall come the cornerstone, / out of them the tent peg (dt2y!, yāthēd), / out of them the battle bow, / out of them every commander” (v. 4). Gregory Mobley interprets symbols listed here. “Cornerstone [is] the chief (Judg. 20:2) or king (Ps. 118:22; Isa. 19:13)” (NOAB, 3^rd ed., 2001, on Zech. 10:4). For the “tent peg,” he refers to Isaiah’s comments about Eliakim (ibid.). “I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. I will fasten him like a peg (dt2y!, yāthēd) in a secure place, and he will become a throne of honor to his ancestral house” (Isa. 22:22-23).

The “cornerstone,” the “peg,” the “battle bow” and “every commander” (Zech. 10:4) will form a defensive force. “Together they shall be like warriors in battle, / trampling the foe in the mud of the streets; / they shall fight, for the LORD is with them, / and they shall put to shame the riders on horses” (v. 5). But the LORD has taken the lead (v. 3). He promises to reverse the fortunes of both the southern and northern kingdoms, and so restore his people. “I will strengthen the house of Judah, / and I will save the house of Joseph” (v. 6a, b). The restoration will reverse the devastation of the punishing defeats and captivities, for, as the LORD says, “I will bring them back because I have compassion on them, / and they shall be as though I had not rejected them; / for I am the LORD their God and I will answer them” (v. 6c, d, e). As the people of Judah will become “like warriors” (v. 5), so will the people of Ephraim (v. 7a), which will bring rejoicing, as “their hearts shall be glad as with wine. / Their children shall see it and rejoice, / their hearts shall exult in the LORD” (v. 7b, c, d).

The promise to Abraham that his descendants would be as numerous as the stars (Gen. 15:5) will be renewed. “I will signal for them and gather them in, / for I have redeemed them, / and they shall be as numerous as they were before” (v. 8). For the words “as numerous as they were before,” Mobley refers to the “multitude” mentioned in 2:4 and his comment there: “following the exile, Jerusalem’s population had dwindled from many thousand to mere hundreds” (op. cit., on 10:8 and 2:4). The LORD’s people, though “scattered . . . among the nations . . . in far countries . . . shall remember me, / and they shall rear their children and return” (v. 9). Their return, says Mobley, will be “a new Exodus” (ibid., on Zech. 10:10-12). God “will bring them home from the land of Egypt, / and gather them from Assyria” (v. 10a, b). He will “bring them to the land of Gilead and to Lebanon, / until there is no room for them” (v. 10c, d). The crossing of the Reed See will be repeated. “They shall pass through the sea of distress, / and the waves of the sea shall be struck down, / and all the depths of the Nile dried up” (v. 11a, b, c). The oppressive power of Assyria, the new “Egypt,” will be broken (v. 11d, e), and Israel will be “strong in the LORD” and walking “in his name” (v. 12).

Galatians 6:1-10

Bear One Another's Burdens

6:1 My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. 2 Bear one another's burdens, and in this way you will fulfill the law of Christ. 3 For if those who are nothing think they are something, they deceive themselves. 4 All must test their own work; then that work, rather than their neighbor's work, will become a cause for pride. 5 For all must carry their own loads.

6 Those who are taught the word must share in all good things with their teacher.

7 Do not be deceived; God is not mocked, for you reap whatever you sow. 8 If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. 9 So let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up. 10 So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith. (Galatians 6:1-10, NRSV)

On February 3, 2007 (Saturday in the week of the Fourth Sunday after the Epiphany, Year One), comments were used from June 16, 2006 (Friday of the week of Trinity Sunday, Year Two), when they were repeated with revision and supplement from June 11, 2004 (Friday of the week of Trinity Sunday, Year Two) in an email sent June 10, 2004 for June 11-13, 2004, and combined with further adaptation with comments from February 5, 2005, (Saturday in the week of the Fourth Sunday after the Epiphany, Year One). The combined comments are repeated here:

As Paul’s Letter to the Galatians draws toward a close, he presents a series of final instructions. “Be guided by the Spirit,” he says (Gal. 5:25) and avoid envious competition. “Let us not become conceited, competing against one another, envying one another” (v. 26). The church must deal responsibly, but gently, with transgressors. “My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. Bear one another’s burdens, and in this way you will fulfill the law of Christ” (Gal. 6:1-2). Ronald K. Fung comments:

When the burdens of life become simply unbearable for any member of the community, the others, if they are truly spiritual, will lighten his load by sharing his burdens and thus enabling him to stand. ‘They will do so sympathetically and gladly, not (as in 5:10) by compulsion.

To ‘carry each other’s burdens’ (NIV) is to manifest a God-like quality (cf. 1 Pet. 57, quoting Ps. 55:22 [LXX 54:23]), and is certainly consistent with the fruit of the Spirit. But Paul’s ground of appeal here is ‘the law of Christ’; reciprocal burden-bearing on the part of Christians, Paul believes, completely satisfies the demands of that law. (Ronald K. Fung, The Epistle to the Galatians, NICNT, 1988, p. 287 on Gal. 6:2)

Paul emphasizes the need for appropriate humility. “For if those who are nothing think they are something, they deceive themselves” (v. 3) He stresses individual responsibility, “all must test their own work” (v. 4), financial support for Christian teachers (v. 6), and the principle of reaping what one sows: “Do not be deceived; God is not mocked, for you reap whatever you sow” (v. 7). Although Paul is apparently not quoting the Old Testament verbatim at this point, we are reminded of the things which, according to Proverbs, the LORD hates (Prov. 6:16-19), including “a lying witness who testifies falsely, / and one who sows discord in a family” (v. 19). “The rule of sowing and reaping, of which Paul reminds his readers,” says Fung, “confronts them with a fundamental principle of the Christian life, as of life in general” (ibid., p. 294 on Gal. 6:7). Whether one sows well or badly, he or she must face the consequences. “If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit” (v. 8). Sheila Briggs compares this verse to Romans 8:5-8 (NOAB, 3^rd ed., 2001, on Gal. 6:8). “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law–indeed it cannot, and those who are in the flesh cannot please God” (Rom. 8:5-8).

Paul continues with an encouraging exhortation. “So let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up” (Gal. 6:9). If one sows good seed, a good harvest is as sure as the bad harvest is for those who sow badly. “So then,” says Paul, “whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith” (v. 10). Thus, he closes this series of exhortations with a more general exhortation to do good.

Luke 18:15-30

Jesus Blesses Little Children (Mt 19.13-15; Mk 10.13-16)

15 People were bringing even infants to him that he might touch them; and when the disciples saw it, they sternly ordered them not to do it. 16 But Jesus called for them and said, "Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of God belongs. 17 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it."

The Rich Ruler (Mt 19.16-30; Mk 10.17-31)

18 A certain ruler asked him, "Good Teacher, what must I do to inherit eternal life?" 19 Jesus said to him, "Why do you call me good? No one is good but God alone. 20 You know the commandments: 'You shall not commit adultery; You shall not murder; You shall not steal; You shall not bear false witness; Honor your father and mother.' " 21 He replied, "I have kept all these since my youth." 22 When Jesus heard this, he said to him, "There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me." 23 But when he heard this, he became sad; for he was very rich. 24 Jesus looked at him and said, "How hard it is for those who have wealth to enter the kingdom of God! 25 Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."

26 Those who heard it said, "Then who can be saved?" 27 He replied, "What is impossible for mortals is possible for God."

28 Then Peter said, "Look, we have left our homes and followed you." 29 And he said to them, "Truly I tell you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, 30 who will not get back very much more in this age, and in the age to come eternal life." (Luke 18:15-30, NRSV)

On June 9, 2007 (Saturday in the week of the Sunday closest to June 1, Year One), comments were repeated with revision and supplement from November 27, 2006 (Monday in the week of the Sunday closest to November 23, Year Two), when comments were combined with revision and supplement from November 22, 2004, (Monday of the week of the Sunday closest to November 23, Year Two), and from June 4, 2005 (Saturday in the week of the Sunday closest to June 1, Year One). The combined comments are repeated here with editing and supplement:

The three sections of today’s reading are reported in sequence in the Synoptic Gospels. For a table showing the parallel passages, see the separate file, Blessing the Children, Rich Young Man. These events occur as Jesus’ journey from Galilee to Jerusalem is drawing to a close. His departure from Galilee, announced already in Luke 9:51, at the beginning of his “Travel Narrative,” corresponds to Mark 10:1 (cf. Mt. 19:1-2). Luke does not need to say here that Jesus was “setting out on his journey” (cf. Mk. 10:17), for the last nine chapters have been on that journey.

This lesson is about who may enter the Kingdom of God, with representative examples, not an exhaustive list. When people brought children to Jesus for blessing, the disciples attempted to prevent them. We read that Jesus blesses the children (Lk. 18:15-17). “Let the little children come to me, and do not stop them; . . .  Truly I tell you, whosoever does not receive the kingdom of God as a little child will never enter it” (vv. 16-17). Where Mark and Luke have the purpose of bringing the children to Jesus as “(in order) that he might touch them” (Mk. 10:13a; Lk. 18:15a), Matthew expresses the purpose as “that he might lay his hands on them and pray” (Mt. 19:13a), in wording that perhaps reflects the practice of his Christian community. Another significant variation is Matthew’s use of the saying, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven” (Mt. 18:3; cf. Mk. 10:15; Lk. 18:17) in another, similar context (Mt. 18:1-5; Mk. 9:33-37; Lk. 9:46-48; cf. Jn. 3:3-5; 13:20).

William Barclay does not fault the disciples:

It was kindness that made them act as they did. Remember where Jesus was going. He was on the way to Jerusalem to die upon a cross. The disciples could see upon his face the inner tension of his heart; and they did not want Jesus to be bothered. (William Barclay, The Gospel of Luke, Daily Study Bible, rev, ed, 1975, pp. 225-226, on Lk. 18:15-17)

But Jesus did take time for the children saying, “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of God belongs” (Lk. 18:16). Jesus adds that “whoever does not receive the kingdom of God as a little child will never enter it” (v. 17) Barclay reflects upon this and notes four childlike qualities of which Jesus must have been thinking: “the sense of wonder,” “trust,” natural obedience, and “an amazing faculty of forgiveness” (ibid., p. 226).

Apart from the reference to the journey in Mark (noted above), Luke’s account of the ruler’s question, “Good Teacher, what must I do to inherit eternal life?” and the ensuing discussion is essentially the same as that of the other Gospels (Lk. 18:18-23; cf. Mk. 10:17-22; Mt. 19:16-22), Luke alone calls him a “ruler” (v. 18). Matthew reports Jesus’ response not as “Why do you call me good? No one is Good but God alone” (Mk. 10:18; Lk. 18:19) as “Why do you ask me about what is good? There is only one who is good” (Mt. 19:17). Matthew apparently avoids the implication that Jesus is not “good.” When Jesus quotes the Commandments, he varies the order, but uses the second part of the list, the Commandments referring to relations between human beings, not those referring to God (Exod. 20:2-11). “You shall have no other gods before me,” and so on (Exod. 20:12-16; Lk. 18:20; cf. Mk. 10:19; Mt. 19:18-19). It is perhaps going too far to say that money was his God, but it is clear that he was not yet ready to put God first in his life and values.

But the list of commandments Jesus cites–those dealing with relationships among human beings–is the same, and the response is the same. William Barclay asks, “Why did Jesus make this demand specially of this man?” (Barclay, p. 228, Lk. 18:18-30). In answer he cites “an apocryphal gospel called the Gospel according to the Hebrews,”

most of which is lost; in one of the fragments which remain there is an account of this incident which gives us a clue. “The other rich man said to Jesus, ‘Master, what good thing must I do really to live?’ Jesus said to him, ‘Man, obey the law and the prophets.’ He said, ‘I have done so.’ Jesus said to him, ‘Go, sell all that you possess, distribute it among the poor, and come, follow me!’ The rich man began to scratch his head because he did not like this command. The Lord said to him, ‘Who do you say that you have obeyed the law and the prophets? For it is written in the law, “You must love your neighbour as yourself,” and look you–there are many brothers of yours, sons of Abraham, who are dying of hunger, and your house is full of many good things, and not one single thing goes out of it to them.’ And he turned and said to Simon, his disciple, who was sitting beside him, ‘Simon, Son of Jonas, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven.’ ” (ibid.)

Barclay concludes that “He was living utterly selfishly. He was rich, and yet he gave nothing away. His real God was comfort, and what he really worshipped were his own possessions and his wealth. That is why Jesus told him to give it all away” (Ibid., pp. 228-229).

As the rich man goes away grieving (Mk. 10:22; Mt. 19:22), Jesus reflects on the difficulty some face. “How hard it is for those who have wealth to enter the kingdom of God!” (Lk. 18:24; cf. Mk. 10:23, 24; Mt. 19:23, with his characteristic phrase “kingdom of heaven” for “kingdom of God”). Jesus illustrates the point with a “proverbial expression of impossibility” (J. Andrew Overman, NOAB, 3^rd ed., 2001, on Mt. 19:24). “Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (Lk. 18:25; cf. Mk. 10:25; Mt. 19:24). Richard A. Horsley says, “Jesus consolidates the point just illustrated with a little proverbial peasant humor: It is impossible for a rich person to enter the kingdom of God” (NOAB, 3^rd ed., 2001, on Mk. 10:23-25). The disciples’ question in astonishment, “Then who can be saved?” (Mk. 10:26b; Mt. 19:25), comes not from the disciples but from the crowd in Luke: “Those who heard it said, ‘Then who can be saved?’ ” (Lk. 18:26). From this, G. W. H. Lampe infers that “The saying concerning the needle’s eye is apparently not addressed to the disciples [in Luke] as it is in Mk.” Lampe adds, “For those who are in the position of the rich ruler entry into the kingdom can be effected only by a divine miracle” (Peake’s Commentary on the Bible, 1962, reprinted 1972, sec. 731 i, p. 838, on Lk. 18:18-30). The same is true for all of us, of course, but Peter seeks reassurance about that. “Look, we have left our homes and followed you” (Lk 18:28). Luke’s phrase, “left our homes,” corresponds to “left everything” in the other Gospels (Mk. 10:28; Mt. 19:27a). But Matthew adds the question, “What then will we have?” (Mt. 19:27b). According to Overman, “The disciples miss the point: complete reliance upon God. God  . . . possible, Gen. 18:14; Jer. 32:17” (op. cit., on Mt. 19:25-26). Whereas in Mark and Luke Jesus gives assurance to the disciples of receiving “very much more in this age, and in the age to come eternal life” (Lk. 18:30; cf. Mk. 10:30, with more detail, and 31), Matthew adds to this honor to his disciples in the end times. “Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Mt. 19:28). Luke does not include the reversal saying, “But many who are first will be last, and the last first” (Mk. 10:31; Mt. 19:30).

The closing promise to Peter is a comfort to many. “And he said to them, ‘Truly I tell you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not get back very much more in this age, and in the age to come eternal life’ ” (Lk. 18:29-30).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net