For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for May 28, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Episcopal and Presbyterian Readings:

Ecclesiastes 11:9-12:14

9 Rejoice, young man, while you are young, and let your heart cheer you in the days of your youth. Follow the inclination of your heart and the desire of your eyes, but know that for all these things God will bring you into judgment.

10 Banish anxiety from your mind, and put away pain from your body; for youth and the dawn of life are vanity.

12:1 Remember your creator in the days of your youth, before the days of trouble come, and the years draw near when you will say, "I have no pleasure in them"; 2 before the sun and the light and the moon and the stars are darkened and the clouds return with the rain; 3 in the day when the guards of the house tremble, and the strong men are bent, and the women who grind cease working because they are few, and those who look through the windows see dimly; 4 when the doors on the street are shut, and the sound of the grinding is low, and one rises up at the sound of a bird, and all the daughters of song are brought low; 5 when one is afraid of heights, and terrors are in the road; the almond tree blossoms, the grasshopper drags itself along and desire fails; because all must go to their eternal home, and the mourners will go about the streets; 6 before the silver cord is snapped, and the golden bowl is broken, and the pitcher is broken at the fountain, and the wheel broken at the cistern, 7 and the dust returns to the earth as it was, and the breath returns to God who gave it. 8 Vanity of vanities, says the Teacher; all is vanity.

Epilogue

9 Besides being wise, the Teacher also taught the people knowledge, weighing and studying and arranging many proverbs. 10 The Teacher sought to find pleasing words, and he wrote words of truth plainly.

11 The sayings of the wise are like goads, and like nails firmly fixed are the collected sayings that are given by one shepherd. 12 Of anything beyond these, my child, beware. Of making many books there is no end, and much study is a weariness of the flesh.

13 The end of the matter; all has been heard. Fear God, and keep his commandments; for that is the whole duty of everyone. 14 For God will bring every deed into judgment, including every secret thing, whether good or evil. (Ecclesiastes 11:9-12:14, NRSV)

The following comments are based on those of June 13, 2008 (Friday in the week of the Sunday closest to June 8, Year Two), when comments were repeated from June 16, 2006 (Friday in the week of the Sunday closest to June 8, Year Two, and the week of Trinity Sunday, 2006), when some comments were repeated from June 11, 2004 (Friday in the week of the Sunday closest to June 8, Year One) in an email sent June 10, 2004 for June 11-13, 2004.

As Qoheleth concludes his remarks, he compares youth and old age (Eccl. 11:7-12:8); and the book concludes with an epilogue (12:9-14) that refers to Qoheleth in the third person (vv. 9-10). The young man (rUHBA, bāchûr) is encouraged to enjoy his youth. “Rejoice, young man, while you are young, and let your heart cheer you in the days of your youth” (11:9a). He is encouraged to “follow the inclination of your heart and the desire of your eyes” (v. 9b), but he is reminded that “for all these things God will bring you into judgment” (v. 9c). “Banish anxiety from your mind,” says Qoheleth, “and put away pain from your body; for youth and the dawn of life are vanity (lb,h!&, hável, the pausal form of lb,h,, hevel). “This enjoyment,” says Peter Machinist, “is something best suited to the young, and so Koheleth advises the young man (rUHBA, bāchûr) not to lose that opportunity, since youth is something fleeting (‘hevel,’ echoing the ‘hevel’ of v. 8, but in another of its senses” (The Jewish Study Bible, 2004, p. 1620 on Eccles. 11:9-10). Against some modern interpreters, he adds:

The observation that the way a young person behaves will eventually be judged by God has been regarded by some modern interpreters as an orthodox addition to the original text of Koheleth since it presumably clashes with the uncertainty about knowing God that Koheleth otherwise expresses. But Koheleth’s hope in the possibility of divine judgment was already stated in 3:17, where it seems natural to the context, and so it could be here. (ibid.)

This advice to enjoy one’s youth is followed by the reminder, “Remember your creator (j~yx,r4OB8, bôr ^e’eykā ) in the days of your youth, before the days of trouble come, and the years draw near when you will say, ‘I have no pleasure in them’ ” (12:1). For the word “creator,” Raymond C. Van Leeuwen and Kent Harold Richards refer to verse 7. This, they say, is “continuation of the advice to enjoy life in the face of death” (HarperCollins Study Bible, rev. ed., 2006, on Eccl. 12:1), and they refer to their earlier note, “The practical sum of Qoheleth’s teaching [is] given imperative force: in the face of death and vanity, embrace the good in life–both work and play–with passion as God’s gift (2:24-26; 3:12-14, 22; 5:18-20; 6:3, 6; 7:14; 8:14-15; 11:;6-10; 12:1)” (ibid., on 9:7-10).

Machinist refers to 12:1-8 as “the terrors of old age,” which he says is “a contrast with the previous unit about the pleasures of youth is made explicit in v. 1, the days of your youth and those days of sorrow” (op. cit., on 12:1-8, citing the NJPS 1985, 1999). We certainly meet with a graphic picture of physical decline in old age. “The sun and the light, and the moon and the stars,” that is one’s eyes, “are darkened” (12:2; cf. 11:7). “The guards of the house” (the arms) “tremble,” and the strong men,” the legs, “are bent, and the women who grind,” the teeth, “cease working because they are few, and those who look through the windows,” the eyes, “see dimly” (v. 3). The hearing dims as well, “when the doors on the street are shut, and the sound of the grinding is low” (v. 4). “One rises up at the sound of a bird” is a reference to the early rising of some who are elderly. The picture of death is graphic. “The silver cord is snapped, and the golden bowl is broken, and the pitcher is broken at the fountain, and the wheel broken at the cistern, and the dust returns to the earth as it was, and the breath returns to God who gave it” (vv. 6-7; cf. 3:20; Leong Seow refers to Gen. 2:7; 3:19, (NOAB, 3^rd ed., augmented, 2007). Machinist says that “what these images denote has been debated,” and clarifies:

Classical rabbinic thought (see e.g., Eccl. Rab., Targum, Rashi) has suggested an allegory wherein the words for managers, men of wealth, etc. denote different parts of the human body, here thus in rapid deterioration. An alternative suggestion is that the images pertain to an estate of a wealthy landowner–echoing Koheleth’s experiment in ch 2–which here is in serious decline. (p. 1621, on Eccles. 12:4b-5a)

But he agrees that, “Whatever the precise solution, the imagery clearly points to human death, given the references to funeral mourning, to the breaking of a pitcher used to raise water from a well (so Ibn Ezra; cf. Zech. 4:2-3), and to the return of each human body to dust, so echoing 3:20 and Gen. 3:19” (ibid., on vv. 5b-7). “That vv. 1-8 is the last unit in the book attributed to Koheleth,” he says,

is signaled by the final v., 8, this is a virtual repetition of 1:2, which, following the introductory rubric, opens the book To be sure, 1:2 gives the phrase Utter futility (NJPS for Myl9bAh3 lb,h,, hevel h ^avālîm [‘vanity of vanities’ NRSV] twice, while here, in the main Massoretic texts, it is given only once; it does, however, appear twice in some other Heb. manuscripts and the ancient Syriac version. The virtual identity of 1:2 and 12:8 forms, thus, an inclusio and gives the book closure by symmetry; this is confirmed by the fact that the following vv., 9-14, function as an epilogue. That Koheleth’s book ends, therefore, on the dark note of old age is no accident; rather, it reaffirms the transitory nature of life, with no certainty of continuity or afterward that has been stated throughout (e.g., 2:18-21; 5:12-16; 9:5-6). (ibid., on 12:1-8)

We note that the closing of the book reads like an epilogue added by another who praises “the Teacher” (Qoheleth). “Besides being wise, the Teacher (tl,h,qo, qōleleth) also taught dm0al9 (limmad) the people knowledge (tfaDa, da‘ath), weighing and studying and arranging many proverbs (Myl9wAm4, m ^ešālîm, ‘maxims’ NJPS)” (12:9). The word translated “proverbs” is the title of the Book of Proverbs in Hebrew (hmo8low4 ylew4m9, mišlê š ^elōmōh, ‘the proverbs of Solomon,’ Prov. 1:1). “The teacher,” says the editor, “sought to find pleasing words, and he wrote words of truth plainly” (Eccl. 12:10). So the editor apparently endorses what Qoheleth has said.

But he seeks to put it in perspective. “The sayings of the wise (Mym9kAH3, ch ^akāmîm) are like goads, and like nails firmly fixed are the collected sayings that are given by one shepherd” (v. 11). According to Machinist, “These vv. identify Koheleth as a sage and describe his characteristic activity of teaching by means of wise sayings, emphasizing the careful construction of the sayings (v.9c) and their provocative impact, like the goads and pricks of a shepherd (v. 11) to control the animals under his supervision” (ibid., on vv. 9-11). “Traditional interpretation,” he adds, “identifies the Shepherd [capitalized in the NJPS] with Moses (e.g., Targum, Eccl. Rab., Rashi)” (ibid., on v. 11). “Of anything beyond these,” says the editor, “my child, beware. Of making many books there is no end, and much study is a weariness of the flesh” (v. 12). This, perhaps, reflects the weariness of the scribe.

Another paragraph summarizes. “The end of the matter; all has been heard. Fear God, and keep his commandments; for that is the whole duty of everyone” (v. 13). Some see this as the addition of another, intended to soften Qoheleth’s sharp conclusions and put them more in line with traditional orthodoxy. Seow says, “The end of the matter, these words originally ended the epilogue and, hence, the book. The words beyond this point are secondary. The call to fear God is found elsewhere in the book (3:14; 5:7; 8:12-13), but the call to obey God’s commandments is not” (op. cit., on v. 13). This editor explains. “For God will bring every deed into judgment, including every secret thing, whether good or evil” (v. 14). Machinist, however, questions the view that a separate editor seeks to “correct” Qoheleth.

It is true that the instruction here to keep God’s commandments does not appear as such elsewhere in Koheleth (but cf. 8:5, where, however, the reference is to the command of a human king), but the other clause, to fear God, is found (3:14; 5:6; 7:18; 8:12-13), as is the statement about God’s judgment (3:127, cf. 3:15; 11:9). Thus this concluding instruction may in fact be congruent with the views in the rest of the book. The point would be, in sum, that just because human rational inquiry leads nowhere, in terms of demonstrating a system of reward and punishment or lasting achievements, it does not invalidate the power and sovereignty of God nor disprove the possibility that in some wah He does call everyone and everything to account. (op. cit., on v. 14)

Galatians 5:25-6:10

25 If we live by the Spirit, let us also be guided by the Spirit. 26 Let us not become conceited, competing against one another, envying one another.

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 5:25-6:10, NRSV)

The following comments are repeated here from February 7, 2009 (Saturday in the week of the Fourth Sunday after the Epiphany, Year One), when they were based on earlier comments of June 13, 2008 (Friday in the week of the Sunday closest to June 8, Year Two), and of November 24, 2008 (Monday in the week of the Sunday closest to November 23, Year Two), when comments were repeated from February 3, 2007 (Saturday in the week of the Fourth Sunday after the Epiphany, Year One), when comments were used from June 16, 2006 (Friday of the week of Trinity Sunday, Year Two) and earlier as noted there.

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; then that work, rather than their neighbor’s work, will become a cause for pride. For all must carry their own loads” (vv. 4-5). He also stresses 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.

Matthew 16:21-28

Jesus Foretells His Death and Resurrection (Mk 8.31-33; Lk 9.21-22)

21 From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, "God forbid it, Lord! This must never happen to you." 23 But he turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things." (Matthew 16:21-23, NRSV)

The Cross and Self-Denial (Mk 8.34-9.1; Lk 9.23-27)

24 Then Jesus told his disciples, "If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? (Matthew 16:24-26, NRSV)

27 "For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28 Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom." (Matthew 16:27-28, NRSV)

The following comments are based on those of June 13, 2008 (Friday in the week of the Sunday closest to June 8, Year Two), when comments were repeated from November 17, 2007 (Saturday in the week of the Sunday closest to November 9, Year One), when comments were repeated from June 16, 2006 (Friday in the week of the Sunday closest to June 8, Year Two), when comments were repeated with editing and supplement from November 12, 2005 (Saturday in the week of the Sunday closest to November 9, Year One). For comments on these passages from the perspective of Mark’s version, see the Archive for March 18, 2010 (Thursday in the week of the Fourth Sunday of Lent, Year Two); for comments from the perspective of Luke’s version, see the Archive for February 14, 2010 (the Last Sunday after the Epiphany, Year Two).

Jesus follows Peter's confession with his first Passion Prediction (Mt. 16:21-24; Mk. 8:31-33; Lk. 9:21-22), when he began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised” (Mt. 16:21). We may note that in the three Synoptic Gospels these events, the first Passion Prediction and the teaching about suffering, lead directly to the Transfiguration, Mt. 17:1-9; Mk. 9:2-10; Lk. 9:28-36; cf. Jn. 12:28-30). The remaining two passion predictions come in the next two chapters of Mark (Mk. 9:30-32; Mk. 10:32-34) and in similar contexts in Matthew (Mt. 17:22-23; Mt. 20:17-19), but in Luke they are separated by the extensive travel narrative (Lk. 9:51-18:14), occurring in Luke 9:43b-45 and in Luke 18:32-34). Matthew adds a fourth passion prediction in 26:2, as a part of the report that the religious leaders “took counsel together in order to arrest Jesus by stealth and kill him” (Mt. 26:1-5; cf. Mk. 14:1-2; Lk. 22:1-2). In all of these prediction accounts except for Luke’s second and Matthew’s fourth, Jesus specifically says he will rise on the third day (Mt. 16:21; Mk. 8:31; Lk. 9:22–Mt. 17:23; Mk. 9:31; cf. Lk. 9:44–Mt. 20:19; Mk. 10:34; Lk. 18:33–cf. Mt. 26:2). It apparently took the disciples some time to understand what Jesus meant–or to accept the fact of his predicted death–but after his resurrection the angel at the tomb tells the women, “Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said. Come, see the place where he lay” (Mt. 28:5-6).

Matthew and Mark follow the first prediction with Peter’s objection. “God forbid it, Lord! This must never happen to you” (Mt. 16:22; cf. Mk. 8:32). And both report Jesus’ stern retort. “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things” (Mt. 16:23; Mk. 8:33 [omitting ‘You are a stumbling block to me’]).

The remainder of today’s reading focuses on the future of the disciples, with advice on discipleship and self-denial (Mt. 16:24-26; Mk. 8:34-36; Lk. 9:23-25) and a prediction of judgment with rewards and punishment at the coming of the Son of Man (Mt. 16:27-29; Mk. 8:37-9:1; Lk. 9:26-27; cf. Lk. 14:27; 17:33; 12:9 and the references in John from the table in the file, the First Passion Prediction). Jesus says, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mt. 16:24; Mk. 8:34; Lk. 9:23 [adding the word daily]). Jesus adds a reason for doing this: “For those who want to save their life (yuchv, psyche) will lose it, and those who lose their life (yuchv, psyche) for my sake [Mk. adds ‘and for the sake of the gospel’] will find [‘save,’ Mk., Lk.] it (Mt. 16:25; Mk. 8:35; Lk. 9:24). Jesus also adds a motive for the self-denial: “For what will it profit them if they [‘to’ for ‘if they,’ Mk.] gain the whole world but [‘and,’ Mk.] forfeit their life (yuchv, psyche)? Or [‘Indeed,’ Mk.] what will [‘can,’ Mk.] they give in return for their life (yuchv, psyche)?” (Mt. 16:26; Mk. 8:36-37); “What does it profit them if they gain the whole world, but lose or forfeit themselves (eJautovn, heauton, ‘himself/herself’)?” (Lk. 9:25). “Those who love their life (yuchv, psyche) lose it, and those who hate their life (yuchv, psyche) in this world will keep it for eternal life” (Jn. 12:25).

This finding of one’s life is related to the coming of the Son of Man with its accompanying judgment, when “he [the Father] will repay everyone for what has been done” (Mt. 16:27; cf. Mk. 8:38; Lk. 9:26). Mark and Luke refer to “those who are ashamed of me and of my words” in the present time, as those of whom “the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels” (Mk. 8:38; cf. Lk. 9:26). Of the promise that “there are some standing here who will not taste death before they see the Son of Man coming in his kingdom” (Mt. 16:28; cf. Mk. 9:1; Lk. 9:27), William Barclay notes that Mark uses the words, “until they see that the kingdom of God has come with power” :

As Matthew records this phrase, it reads as if Jesus spoke as if he expected his own visible return in the lifetime of some of those who were listening to him. If Jesus said that, he was mistaken. But we see the real meaning of what Jesus said when we turn to Mark’s record of it. Mark has: And he said to them, ‘Truly I say to you, there are some who are standing her who will not taste death before they see the Kingdom of God come with power’ (Mark 9:1).

It is of the mighty working of his Kingdom that Jesus is speaking; and what he said came most divinely true. There were those standing there who saw the coming of Jesus in the coming of the Spirit at the day of Pentecost. There were those who were to see Gentile and Jew swept into the Kingdom; they were to see the tide of the Christian message sweep across Asia Minor and cover Europe until it reached Rome. Well within the life-time of those who heard Jesus speak, the Kingdom came with power. (William Barclay, The Gospel of Matthew, The Daily Study Bible Series, rev. ed., 1975, vol. 2, pp. 155-156 on Mt. 16:27-28).

“The Cross was not to be the end,” says Barclay; “it was to be the beginning of the unleashing of that power which was to surge throughout the whole world. This is a promise to the disciples of Jesus Christ that nothing men can do can hinder the expansion of the Kingdom of God” (ibid., p. 156).

 “The Romans used crucifixion as a gruesome means of terrorizing subject peoples by hanging rebels and agitators from crosses for several days until they suffocated to death. They required condemned provincials to carry the crossbeam on which they were about to be hung” (Richard A. Horsley, NOAB, 3^rd ed., augmented, 2007, on Mk. 8:34). We know that some of the disciples would eventually become martyrs; early tradition says that Peter and Paul were both put to death at Rome during Nero’s persecutions. But, while Jesus takes the threat of persecution and martyrdom for his followers very seriously, another side of this teaching is the emphasis upon Christian commitment to servant leadership, contribution and participation in the life of the Christian community, and the coming of kingdom of God with power (Mk. 9:1).

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for May 28, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net