By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Wisdom 7:7-11; Response: Psalm 90:12-17; Second Reading: Hebrews 4:12-13; Gospel: Mark 10:17-30
In today’s reading, the author says that he prayed and pleaded, and thus “the spirit of wisdom came to me.” This shows “wisdom” to be something that must be pursued and sought from God. The Book of Wisdom repeatedly describes “wisdom” as if it were a woman who should be pursued. This text encourages a man to tirelessly pursue “wisdom” in a manner similar to his inclination to pursue a woman he loves.
Thus today’s reading says “I preferred her to scepter and throne.” Similarly, I “deemed riches nothing in comparison with her.” So “wisdom” should be preferred to power and riches. The Book of Wisdom often speaks as if its author was King Solomon, although it was written much later. King Solomon had both power and riches — both are thus contrasted above with “wisdom.”
Further developing this theme, “wisdom” is proclaimed to be much more valuable than gold, silver and “any priceless gem.” The speaker’s love of wisdom exceeds even his desire for health, comeliness and light. Because the speaker seeks wisdom above all else, “all good things together came to me” because he has the “company” of wisdom.
Our second reading — from the Letter to the Hebrews — concludes a section (Hebrews 3:11–4:13) which exhorts us to be faithful to Christ Jesus. We must persevere in living a holy life since we believe in Christ’s promise of salvation. Today’s reading concludes this section by emphasizing God’s judgment. The imagery of a “two-edged sword” is used here as an image of God’s judgment which reveals the truth of all things. God’s power is acting in our world. “The word of God is living and effective” indicates that when God speaks, his words have immediate powerful effect.
In his judgment, God completely knows the “soul and spirit” of every person. God is “able to discern reflections and thoughts of the heart” of everyone. Thus God’s judgment is like a “sword” cutting through external appearances to reveal the inner truth. This point is amplified by the final verses: “No creature is concealed from (God).” God sees all, so he justly exercises judgment. “Everything is naked and exposed to the eyes of (God).” For this reason, “we must render an account” to God, who judges us all in justice.
The Gospel is Mark’s account of Jesus’ encounter with a rich man. Matthew’s parallel version describes this rich man as “young” (Matthew 19:20). Thus he is sometimes called a “rich young man.” This man asks: “Good teacher, what must I do to inherit eternal life?” Jesus’ response is surprising: “Why do you call me good?” Perhaps Jesus is deflecting flattery. Or Jesus may be questioning why the man is asking him when the man should consult the words of God — the source of all goodness. A clue for interpretation is the rich man’s dramatic entrance — he runs up to Jesus and suddenly kneels before him. That suggests either flattery or over-eagerness to attach himself to a teacher.
After Jesus cites God’s commandments, the man again calls Jesus “teacher” — but wisely omits “good!” Concerning God’s commandments, the man says, “All of these I have observed from my youth.” Jesus then looks intently at the man, and “loved him.” Jesus recognizes goodness in the man. Jesus invites him — “come, follow me” — but with one big condition: “Go, sell what you have, and give to the poor.”
Jesus promises the man that if he renounces his riches and gives them to the poor, “you will have treasure in heaven.” Alas, the rich man “went away sad.” He is strongly attached to his wealth, and he lacks faith in Jesus’ promise of “treasure in heaven.” Jesus develops his teaching by saying: “Children, how hard it is to enter the kingdom of God! 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.” This astonishes Jesus’ disciples. At that time, many Jews and Gentiles viewed wealth as an indication of God’s blessing. Jesus is challenging their misunderstanding of God’s provident will, and this causes the disciples’ astonishment.
In recent years, some preachers have asserted that “the eye of the needle” was a reference to a small pedestrian gate in Jerusalem’s city wall, through which a camel would not normally pass unless perhaps the camel bent its legs and neck. This changes “a camel passing through the eye of a needle” into something very difficult, but possible.
Biblical commentaries note that the evidence disproves this interpretation. Further, it cuts against the plain sense of Jesus’ words. Jesus is using hyperbolic imagery to declare that a rich person entering the kingdom of heaven is impossible — not merely difficult. The disciples clearly understood this, because they “were exceedingly astonished,” and so they asked: “Then who can be saved?” Jesus explains: “For human beings it is impossible, but not for God. All things are possible for God.” Jesus emphasizes that we all must depend upon God for salvation — especially the rich. We cannot enter the kingdom of heaven ourselves — God accomplishes this.
Although the rich man walked away, Jesus’ words were later radically obeyed by saints such as Anthony of the Desert, Melania the Elder, Paulinus of Nola and others. By renouncing their wealth in obedience to Christ, such Christians witnessed to the truth of Christ’s Gospel — converting many hearts. They trusted Jesus’ promise of “treasure in heaven.” So they gladly gave away their earthly treasure in exchange.
If today we seek a “new evangelization,” we ought to identify the reasons that the “first evangelization” was successful. During the Church’s first centuries, two key factors were the witness of the martyrs, and the radical renunciation of earthly wealth by prominent Christians, in obedience to Christ. This powerful evangelizing witness by early Christians is amply documented by the historian Peter Brown in his book: “Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350–550 A.D.”