Wisdom 7:7-11
This Sunday, we will again hear from the Book of Wisdom. This book is known as the Wisdom of Solomon in the LXX manuscript and the Book of Wisdom in the Vulgate. It was most probably originally written in Greek, not Hebrew, somewhere between 100 – 50BC, probably in Alexandria, Egypt, one of the largest centers of the Jewish Diaspora, by an anonymous author. He was a devout, Greek-speaking Jew, acquainted with Greek philosophy and culture, probably a native of Alexandria. The purpose of the author was to strengthen the faith of his fellow Jews in Alexandria who were living in the midst of pagans who were enthralled by the latest scientific discoveries and the cosmopolitan society of this great city.
The section we will hear from on Sunday is a portion of chapter 7. Let’s begin with the beginning of that chapter; it shows why this book was attributed to Solomon. The six verses preceding our selection present Solomon’s reflection on his own life. He says that no matter how great his power and fame, he was born in blood like all others, laid on the same earth, and he will leave the earth like any other human being. With all that modesty and self-knowledge, he goes on to say that he prayed for wisdom:
7 Therefore I prayed, and prudence was given me; I pleaded and the spirit of Wisdom came to me.
8 I preferred her to scepter and throne, and deemed riches nothing in comparison with her,
9 nor did I liken any priceless gem to her; because all gold, in view of her, is a little sand, and before her, silver is to be accounted mire.
10 Beyond health and comeliness I loved her, and I chose to have her rather than the light, because the splendor of her never yields to sleep.
11 Yet all good things together came to me in her company, and countless riches at her hands;
In the final verse of our reading, Solomon claims that all good things came to him in Wisdom’s company. This is a conclusion that Benjamin Franklin could have written and could easily be mistaken for the gospel of prosperity: Solomon received the riches he had eschewed because he sought divine wisdom above all else. This passage, as usual, is selected to prepare us for the gospel. But, as we will recall, the ancient Israelites did not believe in an afterlife or, if they did, it was, at best, a dark, dreary Sheol. So, they believed that one of the signs of God’s blessings was prosperity in this life (remember, they believed that God blessed those who were faithful to him with prosperity, progeny and longevity).
As we hear in the Gospel, however, Jesus teaches that one who takes the road to the kingdom of God must continue to give everything away and thus move unencumbered by the things and relationships that could divert them from their true goal. Wisdom is a gift of God that promises a rich life, but the Gospel never equates that richness with material prosperity. In fact, the opposite is often presented, as we will see in Sunday’s reading.
Mark 10:17 – 30
This week, we continue to hear from Mark’s Gospel, picking up right where we left off last week. This pericope is found in all three of the Synoptic Gospels (Mt 19: 16 – 30; Lk 18:18 – 30). It offers a very strong message that is valid for all time; let’s examine it. As we study it, remember what the late Joan Rivers once said: “People say that money isn’t the key to happiness. But, I always figure if you have enough money, you can have a key made.” Jesus provides us with another key: trust in God and the willingness to put him first in our lives.
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?”
he was setting out on a journey: the author makes this statement to remind the reader that Jesus is on the road to Jerusalem and the climax of the Gospel (cf. 8:31; 9:30-31).
what must I do to inherit eternal life? This question, asked with great humility (notice that the man kneels down before Jesus, as a servant before his master), indicates that the man has been listening to Jesus’ gospel message which includes the promise of eternal life. He is probably thinking that he has already lived a good life but wants assurance of doing everything he needs to do to share in this inheritance. You will recall that the ancient Israelites placed a great deal of emphasis on their inheritance. Marriages and first-born males were all carefully considered in allotting the proportional inheritances.
18 Jesus answered him, “Why do you call me good? No one is good but God alone.
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. Dt. 6:4; Ps 118:1; 1 Chr 16:34; 2 Chr 5:13; Ezr 3:11. After all, no human being can presume their own goodness, no matter how many commandments they fulfill. Only God is good and only God makes good.
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.”‘
You know the commandments: notice that Jesus doesn’t recite all of the commandments but concentrates on those that deal with justice in our relationships with one another. As we saw last Sunday, Mark has purposely placed this incident just after Jesus had taught that people have been created for one another and that only those who are willing to depend totally on God are ready to receive the kingdom. The commands Jesus cited specify ways in which people must avoid harming others.
20 He replied and said to him, “Teacher, all of these I have observed from my youth.”
“Teacher, all of these I have observed from my youth.”: clearly, this is a serious observant Jew. But, like his fellow Jew, he believed that he could earn his way into heaven. We know that heaven – like every other gift God offers us – is a gift freely given and really undeserved.
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.”
You are lacking in one thing: notice the similarity to Mk 12:34, where Jesus says, “You are not far from the kingdom of God.”
Go, sell what you have: note the command that Jesus gives; in Mt’s account, it is conditional. Matthew introduces the difference between what is necessary for salvation and what is a counsel of perfection (poverty, chastity, obedience, absolute pacifism, etc.).
22 At that statement his face fell, and he went away sad, for he had many possessions.
23 Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!”
How hard it is for those who have wealth to enter the kingdom of Godl: As I mentioned earlier, 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. 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).
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!
The disciples were amazed at his words: they were amazed because of the authoritative way in which Jesus reverses the common Jewish thought that wealth is a sign of God’s favor.
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.”
It is easier for a camel… rich to enter the kingdom of God: there is much debate about the exact meaning of this statement. Some believe it refers to a particularly narrow gate in the Jerusalem wall through which only camels unladen of their burden could enter. Others say that it is meant as an attention-grabbing paradox. In any case, it leads to consternation among the disciples and clarifies the importance of God’s mercy in our salvation.
26 They were exceedingly astonished and said among themselves, “Then who can be saved?”
27 Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.”
For human beings it is impossible, but not for God. All things are possible for God: In Mark’s Gospel, Jesus does not admonish us that “many are invited but few are chosen” (cf. Mt 22:14) and that we should try to come through the narrow gate (of. Mt. 7:13-14; Lk 13.23-24). Rather, he emphasizes the absolute dependence on God’s almighty power to save.
28 Peter began to say to him, “We have given up everything and followed you.”
We have given up everything: this is an appendix to the previous passage that demonstrates the rewards awaiting those who have sacrificed all for Jesus.
29 Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel
30 who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come.
receive a hundred times more now in this present age: this promise of recompense “in this present age” is unusual; elsewhere all consolations are relegated to the future.
with persecutions: this contradictory comment probably reflects the thought of the early Church.
Hebrews 4:12 – 13
We hear another section from the letter to the Hebrews, that wonderful Christological homily. The author is unknown. Along with 1 Jn, it is the only New Testament epistle that begins without a greeting mentioning the writer’s name. Although there are many early Church figures who ascribe this to Paul, stylistic, vocabulary and theological differences between it and other Pauline letters have led most to consider this to be the work of a Jewish Christian of Hellenistic background. It was probably written to a Jewish Christian audience familiar with the covenant that God had with his people Israel. Most scholars believe it was written after the destruction of the temple in Jerusalem in 70AD and it must have been written before the time that Clement of Rome (d. 96AD), since he uses it. Since the author greets “those from Italy” (13:24), there are those who believe it was written in Rome, but this text could mean no more than that people who were natives of Italy were in the author’s company when he wrote, so we really do not know where it was written.
The two verses we will hear on Sunday continue the warning to persevere, for the Word of God judges, and judges rightly, for nothing is unknown to it; in its light, those of the present age will be judged worthy or unworthy to enter God’s kingdom.
12 Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.
living and effective: the word is, indeed, effective. It is living, i.e., it produces life, and its word has efficacy. There are those who see a reference to Jesus, the Word of God.
13 No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.
These three readings are meant to both admonish us and encourage us. Like Solomon, we are called to seek God’s wisdom rather than worldly riches. And, like the rich man, we are warned that worldly pursuits can keep us from the kingdom of God. In fact, we don’t deserve to enter God’s Kingdom. But, he loves us and wants us to join him for all eternity. All we need to do is to make him the focus of our lives.
In today’s Gospel account, we hear Jesus declare: “How hard it is for those who have wealth to enter the kingdom of God!”
Elsewhere, we hear Jesus teach that we cannot serve God and mammon.
On another occasion, he talks about a rich man who built a larger barn to hold his surplus crops – rather than sharing them with the hungry. Remember, he died that night and Jesus calls him a fool for not preparing for the world to come.
And, we’re all familiar with the parable about the rich man and Lazarus. The rich man wakes up one day in Hell because he had ignored the needs of a beggar to lay at his gate.
Jesus didn’t invite everyone to join his itinerant ministry. Most of his followers, like Martha, Mary and Lazarus, lived the values of God’s kingdom without leaving home and were every bit if not more faithful than the women and men disciples who traveled with Jesus. But there was a small group whom Jesus invited to join him in a radically free lifestyle defined only by consecration to God and willingness to go anywhere and do everything possible to announce the coming kingdom of God in deed and word. They can be seen as the forerunners of today’s women and men religious, the members of that unique Christian institution of apostolic religious communities who give up everything and go wherever they are called to serve God’s people. But, over and over again, Jesus warns us to avoid the draw of earthly desires so as to be free to follow his teachings and join in his mission of spreading the gospel, wherever we are.