Monday, February 27, 2006
Eye of the Needle
Monday of the Eighth Week in Ordinary Time
Reflection:
We Churchy types are, at this point in time, intensely focused on Lent. Monday's readings, when viewed in the preparation context of the impending season, lead us toward our spiritual preparation. In St. Peter's letter we are asked to rejoice in the salvation brought to us in Christ Jesus. We are reminded of our Baptismal heritage which calls us to conversation and offers us the reward of faithfulness.
Now comes the Psalm response: "The Lord will remember his covenant for ever." And of course our initiation of that covenant is our baptism. (As sort of a personal footnote here, this is the first time I have noticed that the Psalm Response is not necessarily taken from the Psalm being read.)
Finally we come to the Gospel from Mark and the famous camel through the eye of a needle comment. (you should really look at the comments form the JBC below along with the footnotes included with the reading on this). To me this section points me back to the question I always ask myself in faith; "What is really important?" In the case of the young man Christ encountered in the Gospel, his possessions were very important, more important than leading the life of full time student of the Lord of Life. Scripture says he went away sad, I can identify with that.
The great solace of the reading comes almost, it seems, as an afterthought when Jesus answers the disciples;
"Then who can be saved?"
Jesus looked at them and said,
"For men it is impossible, but not for God.
All things are possible for God."
That is our only hope. We cannot do anything to earn that love, it is given freely to us, who are not worthy of such a prize. Pax
If you wish to comment and are not registered on Myspace, you can email me at miles_jj@excite.com and I will post your response as a comment. Thanks.
Scripture from 1 Pt 1:3-9
Jerome Biblical Commentary
3
3 Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead,
3 [3-5] A prayer of praise and thanksgiving to God who bestows the gift of new life and hope in baptism (new birth, 1 Peter 1:3) through the resurrection of Jesus Christ from the dead. The new birth is a sign of an imperishable inheritance (1 Peter 1:4), of salvation that is still in the future (to be revealed in the final time, 1 Peter 1:5).
(II) Part I: Baptismal Exhortation (1:3- 4:11). As a basis for the consolation Peter sends to the Christians of Asia Minor, he describes the meaning of their new life received in Christian baptism.
(A) Rejoice in the Salvation and New Life Given by God (1:3-12).
(a) Blessed Be God For This Gift (I :3-9). 3. blessed be. . .: Cf. 2 Cor 1:3; II :31; Eph 1 :3. God is praised for this gift of new life in the manner of
Jewish blessings (cf. 1 Kgs 1:48; 2 Chr 2:11; 6:4). He is praised not only as God, but as God revealed in his relation to his Son, Jesus Christ. who caused us to be born again: The spiritual rebirth of Christians to a new life is the main topic of this part (see 1:23; 2:2; cf. Jn 3:3; 1 Jn 2:29; 3 :9). through the resurrection: New life comes to the Christian through (dia) the one great act in Christ's existence, his resurrection. As in Rom 6:3-11, it is baptism that allows him to share in it (see 3:21).
4
to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you
4. for an imperishable inheritance: The hope engendered by rebirth is rooted in the indestructible nature of the Christian heritage. Canaan became the "inheritance" of Israel (Dt 15:4; 19:10; cf. Ps 79:1); but the Christian inheritance is not earthly: It cannot be ravaged by war, defiled by enemies, or faded by time. It is heavenly (cf Col 1:5,12; Lk 12:33).
5
who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time.
5. guarded by God's power: The security of the Christian inheritance is like that of a land with strong military protection. It is the very power of God, which raised up Jesus and endowed him with the glory that brings this security (cf. Rom 1 :4; 1 Cor I: 18; 5 :4; 6:14; 13 :4; Phil 3 :10). salvation: The goal of Christian faith is presented in its eschatological aspect (as in 1:9,10; 2:2; cf 3:21). last time: For a similar expression, cf the Qumran phrase "end time" (qes 'aharn,1QS 4:16; 1QpHab 7:7,12).
6
4 In this you rejoice, although now for a little while you may have to suffer through various trials,
4 [6-9] As the glory of Christ's resurrection was preceded by his sufferings and death, the new life of faith that it bestows is to be subjected to many trials (1 Peter 1:6) while achieving its goal: the glory of the fullness of salvation (1 Peter 1:9) at the coming of Christ (1 Peter 1:7).
6. rejoice in this: Lit., "in which rejoice," or possibly "in which you do rejoice." Though the pronoun might refer to God, Christ, or even the "last time," it is best construed with the whole thought of 1:3-5. trials: The first mention of the trouble afflicting the Christians of Asia Minor (see 4:12-19; 2:12,19; 3 :13-17; cf E. G. Selwyn, BulSNTS I [1950] 39-50).
7
so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ.
8
Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy,
7. your faith : Understood here in the sense of" constancy" or "fidelity" (cf. Jas 1 :12). at the revelation of Jesus Christ: The parousia, when Christ is Judge (1:13; 4:3; 5:1; 2 Thes 1 :7-8).
9
as you attain the goal of (your) faith, the salvation of your souls.
9. the goal of your faith: Telos expresses at once the temporal end and the logical finis of earthly Christian experience. your souls: That is, yourselves (1 :22; 2:11; ? Pauline Theology, 79:120).
Scripture from Ps 111:1-2, 5-6, 9 and 10c
Jerome Biblical Commentary
1
1 Hallelujah. 2 I will praise the LORD with all my heart in the assembled congregation of the upright.
1 [Psalm 111] A temple singer (Psalm 111:1) tells how God is revealed in Israel's history (Psalm 111:2-10). The deeds reveal God's very self, powerful, merciful, faithful. The poem is an acrostic, each verse beginning with a successive letter of the Hebrew alphabet.
2 [1] In the assembled congregation of the upright: in the temple. Cf Psalm 149:1.
Ps. 111. A hymn of praise, written in acrostic
style; the half-lines begin with successive letters of the Hebr alphabet. There are many echoes of biblical phrases (the so-called anthological composition). So pronounced is the influence of wisdom teaching that many classify it as a wisdom Ps. Indeed, it looks as if Pss 111-12 are a pair, intended to match; if 112 is wisdom, then 111 is the wise man's hymn of praise-teaching by example. Nevertheless, despite the didactic strain, this Ps is a hymn. Structure: 1 , hymnic introduction; 2-9, the reason for praising Yahweh-the greatness of his works; 10, a wisdom ending. 1. alleluia: Lit., "praise Yah." A sort of title, as in 1 12. The hymn is intoned in the worshiping community, and stress is laid upon inner appreciation ("with all my heart"; Dt 6:4, and notice the emphasis on "delights" in 2).
2
Great are the works of the LORD, to be treasured for all their delights.
2-3. works: Events of salvation history, the "renown" (i.e., liturgical remembrance) of which is continued in the worshiping community, as in this Ps.
5
4 You gave food to those who fear you, mindful of your covenant forever.
4 [5] Food to those who fear you: probably a reference to the manna in the desert, which elsewhere is seen as a type of the Eucharist. Cf John 6:31-33, 49-51.
. 5. food: Refers to the tradition of manna and quail in the desert.
6
5 You showed powerful deeds to your people, giving them the lands of the nations.
5 [6] Lands: literally, "inheritance, heritage."
6. inheritance: Palestine.
9
You sent deliverance to your people, ratified your covenant forever; holy and awesome is your name.
10c Your praise endures forever
7-9. After the mention of the saving acts comes the praise of the Torah, and 9 is a summary statement of salvation and covenant. Verse 10 is a wisdom tag line; "who live by it," lit., "who do them," i.e., the Commandments. It is worth noting that in this Ps, salvation history has been appropriated and inculcated by wisdom teachers.
Scripture from Mk 10:17-27
Jerome Biblical Commentary
17
As he was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life?"
18
Jesus answered him, "Why do you call me good? 3 No one is good but God alone.
3 [18] Why do you call me good?: Jesus repudiates the term "good" for himself and directs it to God, the source of all goodness who alone can grant the gift of eternal life; cf Matthew 19:16-17.
(E) On Riches and Earthly Ties (10:17-31).
18. good teacher: A rarely used epithet for a rabbi, for, as Jesus answers, "No one is good but God alone" (cf. Ps n8:1-4 [LXX]; I Chr 16:34; 2 Chr 5:13; Ezr 3:n; Rom 7:18). eternal life: Life in the eschaton, God's kingdom.
19
You know the commandments: 'You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.'"
20
He replied and said to him, "Teacher, all of these I have observed from my youth."
19. you know the commandments: The best commentary on these words is Mt 19:17b. As the sequel shows, Jesus' words are less an answer than a challenge to the salvific power of Mosaic righteousness (Mt 5 :20).
21
Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to (the) poor and you will have treasure in heaven; then come, follow me."
22
At that statement his face fell, and he went away sad, for he had many possessions.
21. you lack one thing: Cf. Mk 12:34 where Jesus replies in a similar situation, "You are not far from God's kingdom." go, sell what you own: Here Jesus' words are an absolute command; in Mt 19 :21 they are conditional: "If you wish to be perfect... ."; contrast Mt 19:17: "If you wish to enter life. . .." Matthew introduces the distinction between what is necessary for salvation and what is a counsel of perfection. Mark's version is closer to Jesus' own thought, for (I) in Mt moral perfection is proposed as an imitation of God's perfection (Mt 5 :48an idea quite foreign to ,the Jewish mentality (cf. J. Dupont, SP 2, 152-54); (2) absolute renunciation as a condition for following him is more in accord with Jesus' eschatological message (Lk 6:20-23; cf. J. Dupont, Lesbeatitudes [2nd ed.; Louvain, 1958] 209-96).
23
4 Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!"
4 [23-27] In the Old Testament wealth and material goods are considered a sign of God's favor (Job 1:10; Psalm 128:1-2; Isaiah 3:10). The words of Jesus in Mark 10:23-25 provoke astonishment among the disciples because of their apparent contradiction of the Old Testament concept (Mark 10:24.26). Since wealth, power, and merit generate false security, Jesus rejects them utterly as a claim to enter the kingdom. Achievement of salvation is beyond human capability and depends solely on the goodness of God who offers it as a gift (Mark 10:27).
23. how hard it will be for those with riches: The man's refusal to follow Jesus (v. 22) occasions this pronouncement. It seems to displace the accent of the story where the man's wealth is mentioned only parenthetically in v. 22b, and where the point is that the only way to eternal life is to follow Jesus. It may be that Jesus' original pronouncement was not restricted to "those with riches" but applied to any person (cf. 10:24b).
24
The disciples were amazed at his words. So Jesus again said to them in reply, "Children, how hard it is to enter the kingdom of God!
24. his disciples were amazed: Because of the authoritative way in which Jesus reverses the common Jewish thought that wealth is a sign of God's favor. ,
24b-27. There is a certain unevenness of thought in this passage, suggesting that originally it may not have concerned riches, but God's sovereign freedom to bestow salvation on whomsoever he wills.
25
It is easier for a camel to pass through (the) eye of (a) needle than for one who is rich to enter the kingdom of God."
25. easier for a camel: The paradox of Jesus' saying is often weakened by accepting the poorly supported variant kamilon (cable) instead of kamelon (camel), or by supposing that the "eye" of a needle" referred to a particularly narrow gate in Jerusalem. But there is a similar rabbinic proverb mentioning an elephant (J. Jeremias, Parables 195).
26
They were exceedingly astonished and said among themselves, "Then who can be saved?"
26. who can be saved?: The disciples' consternation indicates that originally Jesus' camel-saying meant in effect, that "many are called but few are chosen" (Mt 22:14). This thought of
Jesus is clarified by his saying on the narrow door (Mt 7:13-14; Lk 13 :23-24), which may be connected with the camel-saying and originally have been a call of repentance to the obdurate. On this occasion, however, the severity of Jesus' pronouncement is softened by his next saying.
27
Jesus looked at them and said, "For human beings it is impossible, but not for God. All things are possible for God."
27. with God all things are possible: Jesus' answer renews the disciples' hope of Israel's Messianic salvation. The words are a citation of Gn 18 :14 (cf. Lk I :37), recalling God's omnipotence to fulfill his promise to Abraham. Thus it may be that Paul's vision of Israel's final conversion (Rom 11) was anticipated by Jesus himself (S. Legasse, NTS 10 [1963-64] 480-87).
Eye of the Needle
Monday of the Eighth Week in Ordinary Time
Reflection:
We Churchy types are, at this point in time, intensely focused on Lent. Monday's readings, when viewed in the preparation context of the impending season, lead us toward our spiritual preparation. In St. Peter's letter we are asked to rejoice in the salvation brought to us in Christ Jesus. We are reminded of our Baptismal heritage which calls us to conversation and offers us the reward of faithfulness.
Now comes the Psalm response: "The Lord will remember his covenant for ever." And of course our initiation of that covenant is our baptism. (As sort of a personal footnote here, this is the first time I have noticed that the Psalm Response is not necessarily taken from the Psalm being read.)
Finally we come to the Gospel from Mark and the famous camel through the eye of a needle comment. (you should really look at the comments form the JBC below along with the footnotes included with the reading on this). To me this section points me back to the question I always ask myself in faith; "What is really important?" In the case of the young man Christ encountered in the Gospel, his possessions were very important, more important than leading the life of full time student of the Lord of Life. Scripture says he went away sad, I can identify with that.
The great solace of the reading comes almost, it seems, as an afterthought when Jesus answers the disciples;
"Then who can be saved?"
Jesus looked at them and said,
"For men it is impossible, but not for God.
All things are possible for God."
That is our only hope. We cannot do anything to earn that love, it is given freely to us, who are not worthy of such a prize. Pax
If you wish to comment and are not registered on Myspace, you can email me at miles_jj@excite.com and I will post your response as a comment. Thanks.
Scripture from 1 Pt 1:3-9
Jerome Biblical Commentary
3
3 Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead,
3 [3-5] A prayer of praise and thanksgiving to God who bestows the gift of new life and hope in baptism (new birth, 1 Peter 1:3) through the resurrection of Jesus Christ from the dead. The new birth is a sign of an imperishable inheritance (1 Peter 1:4), of salvation that is still in the future (to be revealed in the final time, 1 Peter 1:5).
(II) Part I: Baptismal Exhortation (1:3- 4:11). As a basis for the consolation Peter sends to the Christians of Asia Minor, he describes the meaning of their new life received in Christian baptism.
(A) Rejoice in the Salvation and New Life Given by God (1:3-12).
(a) Blessed Be God For This Gift (I :3-9). 3. blessed be. . .: Cf. 2 Cor 1:3; II :31; Eph 1 :3. God is praised for this gift of new life in the manner of
Jewish blessings (cf. 1 Kgs 1:48; 2 Chr 2:11; 6:4). He is praised not only as God, but as God revealed in his relation to his Son, Jesus Christ. who caused us to be born again: The spiritual rebirth of Christians to a new life is the main topic of this part (see 1:23; 2:2; cf. Jn 3:3; 1 Jn 2:29; 3 :9). through the resurrection: New life comes to the Christian through (dia) the one great act in Christ's existence, his resurrection. As in Rom 6:3-11, it is baptism that allows him to share in it (see 3:21).
4
to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you
4. for an imperishable inheritance: The hope engendered by rebirth is rooted in the indestructible nature of the Christian heritage. Canaan became the "inheritance" of Israel (Dt 15:4; 19:10; cf. Ps 79:1); but the Christian inheritance is not earthly: It cannot be ravaged by war, defiled by enemies, or faded by time. It is heavenly (cf Col 1:5,12; Lk 12:33).
5
who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time.
5. guarded by God's power: The security of the Christian inheritance is like that of a land with strong military protection. It is the very power of God, which raised up Jesus and endowed him with the glory that brings this security (cf. Rom 1 :4; 1 Cor I: 18; 5 :4; 6:14; 13 :4; Phil 3 :10). salvation: The goal of Christian faith is presented in its eschatological aspect (as in 1:9,10; 2:2; cf 3:21). last time: For a similar expression, cf the Qumran phrase "end time" (qes 'aharn,1QS 4:16; 1QpHab 7:7,12).
6
4 In this you rejoice, although now for a little while you may have to suffer through various trials,
4 [6-9] As the glory of Christ's resurrection was preceded by his sufferings and death, the new life of faith that it bestows is to be subjected to many trials (1 Peter 1:6) while achieving its goal: the glory of the fullness of salvation (1 Peter 1:9) at the coming of Christ (1 Peter 1:7).
6. rejoice in this: Lit., "in which rejoice," or possibly "in which you do rejoice." Though the pronoun might refer to God, Christ, or even the "last time," it is best construed with the whole thought of 1:3-5. trials: The first mention of the trouble afflicting the Christians of Asia Minor (see 4:12-19; 2:12,19; 3 :13-17; cf E. G. Selwyn, BulSNTS I [1950] 39-50).
7
so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ.
8
Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy,
7. your faith : Understood here in the sense of" constancy" or "fidelity" (cf. Jas 1 :12). at the revelation of Jesus Christ: The parousia, when Christ is Judge (1:13; 4:3; 5:1; 2 Thes 1 :7-8).
9
as you attain the goal of (your) faith, the salvation of your souls.
9. the goal of your faith: Telos expresses at once the temporal end and the logical finis of earthly Christian experience. your souls: That is, yourselves (1 :22; 2:11; ? Pauline Theology, 79:120).
Scripture from Ps 111:1-2, 5-6, 9 and 10c
Jerome Biblical Commentary
1
1 Hallelujah. 2 I will praise the LORD with all my heart in the assembled congregation of the upright.
1 [Psalm 111] A temple singer (Psalm 111:1) tells how God is revealed in Israel's history (Psalm 111:2-10). The deeds reveal God's very self, powerful, merciful, faithful. The poem is an acrostic, each verse beginning with a successive letter of the Hebrew alphabet.
2 [1] In the assembled congregation of the upright: in the temple. Cf Psalm 149:1.
Ps. 111. A hymn of praise, written in acrostic
style; the half-lines begin with successive letters of the Hebr alphabet. There are many echoes of biblical phrases (the so-called anthological composition). So pronounced is the influence of wisdom teaching that many classify it as a wisdom Ps. Indeed, it looks as if Pss 111-12 are a pair, intended to match; if 112 is wisdom, then 111 is the wise man's hymn of praise-teaching by example. Nevertheless, despite the didactic strain, this Ps is a hymn. Structure: 1 , hymnic introduction; 2-9, the reason for praising Yahweh-the greatness of his works; 10, a wisdom ending. 1. alleluia: Lit., "praise Yah." A sort of title, as in 1 12. The hymn is intoned in the worshiping community, and stress is laid upon inner appreciation ("with all my heart"; Dt 6:4, and notice the emphasis on "delights" in 2).
2
Great are the works of the LORD, to be treasured for all their delights.
2-3. works: Events of salvation history, the "renown" (i.e., liturgical remembrance) of which is continued in the worshiping community, as in this Ps.
5
4 You gave food to those who fear you, mindful of your covenant forever.
4 [5] Food to those who fear you: probably a reference to the manna in the desert, which elsewhere is seen as a type of the Eucharist. Cf John 6:31-33, 49-51.
. 5. food: Refers to the tradition of manna and quail in the desert.
6
5 You showed powerful deeds to your people, giving them the lands of the nations.
5 [6] Lands: literally, "inheritance, heritage."
6. inheritance: Palestine.
9
You sent deliverance to your people, ratified your covenant forever; holy and awesome is your name.
10c Your praise endures forever
7-9. After the mention of the saving acts comes the praise of the Torah, and 9 is a summary statement of salvation and covenant. Verse 10 is a wisdom tag line; "who live by it," lit., "who do them," i.e., the Commandments. It is worth noting that in this Ps, salvation history has been appropriated and inculcated by wisdom teachers.
Scripture from Mk 10:17-27
Jerome Biblical Commentary
17
As he was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life?"
18
Jesus answered him, "Why do you call me good? 3 No one is good but God alone.
3 [18] Why do you call me good?: Jesus repudiates the term "good" for himself and directs it to God, the source of all goodness who alone can grant the gift of eternal life; cf Matthew 19:16-17.
(E) On Riches and Earthly Ties (10:17-31).
18. good teacher: A rarely used epithet for a rabbi, for, as Jesus answers, "No one is good but God alone" (cf. Ps n8:1-4 [LXX]; I Chr 16:34; 2 Chr 5:13; Ezr 3:n; Rom 7:18). eternal life: Life in the eschaton, God's kingdom.
19
You know the commandments: 'You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.'"
20
He replied and said to him, "Teacher, all of these I have observed from my youth."
19. you know the commandments: The best commentary on these words is Mt 19:17b. As the sequel shows, Jesus' words are less an answer than a challenge to the salvific power of Mosaic righteousness (Mt 5 :20).
21
Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to (the) poor and you will have treasure in heaven; then come, follow me."
22
At that statement his face fell, and he went away sad, for he had many possessions.
21. you lack one thing: Cf. Mk 12:34 where Jesus replies in a similar situation, "You are not far from God's kingdom." go, sell what you own: Here Jesus' words are an absolute command; in Mt 19 :21 they are conditional: "If you wish to be perfect... ."; contrast Mt 19:17: "If you wish to enter life. . .." Matthew introduces the distinction between what is necessary for salvation and what is a counsel of perfection. Mark's version is closer to Jesus' own thought, for (I) in Mt moral perfection is proposed as an imitation of God's perfection (Mt 5 :48an idea quite foreign to ,the Jewish mentality (cf. J. Dupont, SP 2, 152-54); (2) absolute renunciation as a condition for following him is more in accord with Jesus' eschatological message (Lk 6:20-23; cf. J. Dupont, Lesbeatitudes [2nd ed.; Louvain, 1958] 209-96).
23
4 Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!"
4 [23-27] In the Old Testament wealth and material goods are considered a sign of God's favor (Job 1:10; Psalm 128:1-2; Isaiah 3:10). The words of Jesus in Mark 10:23-25 provoke astonishment among the disciples because of their apparent contradiction of the Old Testament concept (Mark 10:24.26). Since wealth, power, and merit generate false security, Jesus rejects them utterly as a claim to enter the kingdom. Achievement of salvation is beyond human capability and depends solely on the goodness of God who offers it as a gift (Mark 10:27).
23. how hard it will be for those with riches: The man's refusal to follow Jesus (v. 22) occasions this pronouncement. It seems to displace the accent of the story where the man's wealth is mentioned only parenthetically in v. 22b, and where the point is that the only way to eternal life is to follow Jesus. It may be that Jesus' original pronouncement was not restricted to "those with riches" but applied to any person (cf. 10:24b).
24
The disciples were amazed at his words. So Jesus again said to them in reply, "Children, how hard it is to enter the kingdom of God!
24. his disciples were amazed: Because of the authoritative way in which Jesus reverses the common Jewish thought that wealth is a sign of God's favor. ,
24b-27. There is a certain unevenness of thought in this passage, suggesting that originally it may not have concerned riches, but God's sovereign freedom to bestow salvation on whomsoever he wills.
25
It is easier for a camel to pass through (the) eye of (a) needle than for one who is rich to enter the kingdom of God."
25. easier for a camel: The paradox of Jesus' saying is often weakened by accepting the poorly supported variant kamilon (cable) instead of kamelon (camel), or by supposing that the "eye" of a needle" referred to a particularly narrow gate in Jerusalem. But there is a similar rabbinic proverb mentioning an elephant (J. Jeremias, Parables 195).
26
They were exceedingly astonished and said among themselves, "Then who can be saved?"
26. who can be saved?: The disciples' consternation indicates that originally Jesus' camel-saying meant in effect, that "many are called but few are chosen" (Mt 22:14). This thought of
Jesus is clarified by his saying on the narrow door (Mt 7:13-14; Lk 13 :23-24), which may be connected with the camel-saying and originally have been a call of repentance to the obdurate. On this occasion, however, the severity of Jesus' pronouncement is softened by his next saying.
27
Jesus looked at them and said, "For human beings it is impossible, but not for God. All things are possible for God."
27. with God all things are possible: Jesus' answer renews the disciples' hope of Israel's Messianic salvation. The words are a citation of Gn 18 :14 (cf. Lk I :37), recalling God's omnipotence to fulfill his promise to Abraham. Thus it may be that Paul's vision of Israel's final conversion (Rom 11) was anticipated by Jesus himself (S. Legasse, NTS 10 [1963-64] 480-87).
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