Sunday Reading

28^th SUNDAY IN ORDINARY TIME (Cycle B)

Readings:
Wisdom 7:7-11
Psalm 90:12-17
Hebrews 4:12-13
Mark 10:17-30

Abbreviations: NABRE (New American Bible Revised Edition), NJB (New Jerusalem Bible), RSVCE (Revised Standard Version Catholic Edition), IBHE (Interlinear Bible Hebrew-English), IBGE (Interlinear Bible Greek-English), or LXX (Greek Septuagint Old Testament translation). CCC designates a citation from the Catechism of the Catholic Church. The words LORD or GOD rendered in all capital letters is, in the Hebrew text, God's Divine Name, YHWH (Yahweh).

God reveals His divine plan for humanity in the two Testaments; therefore, we read and relive the events of salvation history in the Old and New Testaments in the Church's Liturgy. The Church's Universal Catechism teaches that our Liturgy reveals the unfolding mystery of God's plan as we read the Old Testament in light of the New and the New Testament in light of the Old (CCC 1094-1095).

The Theme of the Readings: Seeking the Wisdom of God
The foundation of our faith is upon the wisdom of the living Word, the Truth of God: the person of Jesus Christ. God concealed nothing from God the Son, giving Him the power to change hearts and minds, as the inspired writer of the Letter to the Hebrews tells us in today's Second Reading.

In the First Reading, the inspired writer of the Book of Wisdom identifies himself with King Solomon, who petitioned God for wisdom (1 Kng 3:5-14; 5:9-14). But what does it mean to possess the gift of wisdom? It means allowing oneself to be guided by the commands of God and acknowledging His sovereignty over one's life and all humanity. Wisdom also includes an understanding of the created world and human nature. This knowledge brings one closer to God and makes life happier and more fulfilling. The Church has always taught that there is no disunity between reason and the knowledge of faith. "Faith intervenes not to abolish reason but to bring human reason to understanding that in these events it is the God of Israel who acts" (John Paul II, Fides et ratio, 16).

In the Responsorial Psalm, the psalmist asks God for a heart of wisdom to guide him on his journey through life. He mourns that it has been a long time since the Theophany of God to His people at Mt. Sinai. He asks God how much longer the people will have to wait until He returns in some visible form to His servants. He also petitions the Lord to give the people evidence of His divine works so the people and their children will know that He did not abandon them. The psalmist ends his prayer by petitioning God's favor in establishing His works through the hands of His people. Since God chose Israel by divine election to be His holy people and a light to the Gentile nations, the psalmist asks that they might fulfill that mission as partners in God's plan for salvation history.

On this side of salvation history, we know that God granted the psalmist's petition for His visible return in the Incarnation and mission of Jesus Christ, the Son of God. Jesus Christ's works among men climaxed in His death, burial, Resurrection, and Ascension, fulfilling God's plan to bring salvation to the people of all nations.

In the Second Reading, the inspired writer uses the image of a two-edged sword. He uses it as a metaphor for the ability of God to separate the truth from deception in the hearts of men and women. He warns the first generation of Jewish Christians that it is impossible to keep anything hidden from God; He exposes all human weaknesses and failures. Jesus, the living and active Word, judges the hearts and minds of believers who seek "rest" in (peace with) God. Jesus said, "Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day, because I did not speak on my own, but the Father who sent me commanded me what to say and speak. And I know that his commandment is eternal life. So what I say, I say as the Father told me" (Jn 12:48-50). No one can hide their secret thoughts from the Lord, and everyone will have to render a final account when Christ returns to judge the living and the dead.

In the Gospel Reading, like Solomon, a wealthy young man seeks what the psalmist calls "wisdom of heart." He knows that his earthly wealth cannot assure his everlasting salvation, so he asks Jesus what he must do to find eternal life. First, Jesus tells him to obey the commandments concerning the love of God and neighbor. Then, Jesus invites the young man to give up everything to follow Him, asking him to fulfill what Jesus defined as the first and greatest commandment: to love the Lord God above everything else.

The material things of this world are only temporary, but Jesus's New Covenant blessings are eternal. Scripture consistently teaches that "to obsess on acquiring is to lose, and give is to get." As Jesus taught, "What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his Life? For the Son of Man will come with his angels in his Father's glory, and then he will repay everyone according to his conduct" (Mt 16:26-27). The loving invitation Jesus made to the rich young man is the same invitation He makes to us today: to take hold of the gift of Godly wisdom to be willing to give up the world to live fully for Christ and the sake of His Gospel of salvation. It is a decision that takes courage, but it is a decision that has eternity with Christ as its reward.

The First Reading Wisdom 7:7-11~ The Riches of Wisdom
7 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.

The inspired writer of the Book of Wisdom identifies himself with King Solomon, who has limits like all humans despite his exalted state. Physical life is temporal for all humanity, from kings to commoners (verses 1-7). Scripture presents the young King Solomon as the epitome of the wise man. He was not born wise, but he humbly petitioned God for wisdom (1 Kng 3:5-14; 5:9-14), and God granted him the spirit of wisdom, which the young Solomon wisely preferred to the trappings of kingship and wealth. The psalmist says that spiritual gifts are superior to material things, using ten comparisons to make that point (verses 8-10).

But what does the Bible tell us it means to possess wisdom? It means allowing oneself to be guided by the commands of God and acknowledging His sovereignty over one's life and all humanity. Wisdom also includes an understanding of the created world and human nature. This kind of knowledge leads to the "good things" of verse 11. Therefore, the fullness of the wisdom that brings one closer to God makes life more meaningful and complete. The Church has always taught that there is no disunity between knowledge of reason and knowledge of faith. "Faith intervenes not to abolish reason but to bring human reason to understanding that in these events it is the God of Israel who acts" (John Paul II, Fides et ratio, 16).

Responsorial Psalm 90:12-17 ~ Wisdom of Heart
The response: Fill us with your love, O Lord, and we will sing for joy!

12 Teach us to number our days aright that we may gain wisdom of heart. 13 Return, O LORD! How long? Have pity on your servants!
Response:
14 Fill us at daybreak with your kindness that we may shout for joy and gladness all our days. 15 Make us glad, for the day when you afflicted us, for the years when we saw evil.
Response:
16 Let your work be seen by your servants and your glory by their children; 17 and may the gracious care of the LORD our God be ours; prosper the work of our hands for us! Prosper the work of our hands!
Response:

Psalm 90 is the only psalm attributed to Moses (see verse 3 and compare with Gen 2:7). The psalmist acknowledges that life is short and asks God for a heart of wisdom to guide the brief span of his days (verse 12). He mourns that it has been a long time since the Theophany of God to His people at Mt. Sinai, and he asks God how much longer the people will have to wait until God returns in some visible form to His servants (verse 13).

In the meantime, he petitions the Lord to fill His people with His kindness so they will be grateful even for the afflictions of God's divine judgments against them (verses 14-15). He also asks the Lord to give the people evidence of His works so the people and their children will know that God is still with them (verse 16). Thus, he has confidence that there are no bad days for those who trust God because all days are good for serving the Lord. Moses ends his prayer by petitioning God's favor in establishing His works through the hands of His covenant people. God chose Israel by divine election as His holy people and a light to the Gentiles. The psalmist (Moses) asks that the covenant people be permitted to fulfill that mission as partners in God's plan for salvation history (verses 17).

God answered the psalmist/Moses' petition for a visible return of the Lord and the visible sign of His works in the Incarnation and mission of Jesus Christ, the Son of God. He performed many signs of His divine authority by healing physically and spiritually, forgiving sins, and raising the dead. His works among humanity climaxed in His death, burial, Resurrection, and Ascension, thus fulfilling God's plan to bring the promise of eternal salvation to humankind.

The Second Reading Hebrews 4:12-13 ~ The Wisdom of the Living Word
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. 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.

The inspired writer, believed by many Church Fathers and modern scholars to be St. Paul, uses the metaphor of the two-edged sword to warn the first generation of Jewish Christians. He reminds them they can keep nothing hidden from God, who exposes all human weaknesses and failures. Their ancestors of the first generation of the Exodus fell into sinful rebellion against God. In His judgment against them, they lost their inheritance in the Promised Land, dying in the desert wasteland. The "word of God" (verse 12) is a guide and a hope in fulfilling God's promises to the faithful of the new generation of the New Covenant people. If they remain faithful, they will inherit eternal rest and peace with God through Jesus the Son in the heavenly reality of the true Promised Land.

The words of God in Sacred Scripture provide a tutor and guide for our lives, and the "living Word," Jesus Christ, judges the hearts and minds of believers who seek "rest," peace in their relationship with God. Jesus said, "Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day, because I did not speak on my own, but the Father who sent me commanded me what to say and speak. And I know that his commandment is eternal life. So what I say, I say as the Father told me" (Jn 12:48-50). No one can hide their secret thoughts from God, and everyone must render a final account of how they lived when Christ returns to judge the living and the dead (Mt 25:31-46; Rev 20:11-15; CCC 1038-41). In Sacred Scripture, the Church finds her strength and guidance to lead humanity to eternal salvation. She embraces it not as human words but as what it truly is, the word of God (1 Thess 2:13), as He comes in love to meet, speak, and guide His children (CCC 101-104)

The Gospel of Mark 10:17-30 (or 10:17-27) ~ Jesus and the Rich Young Man
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? No one is good but God alone. 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." 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. 23 Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!" 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! 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!" 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." 28 Peter began to say to him, "We have given up everything and followed you." 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.

This story appears in the three Synoptic Gospels with only slight variations. The account in Matthew 19:20 describes the man in the encounter with Jesus as a "young man" (neaniskos). After listening to Jesus's teachings, he feels concerned about his eternal salvation (it is not until verse 22 that we learn he is wealthy). He has everything he needs to enjoy earthly life but understands that his wealth cannot buy his place in eternity. The young man runs up to Jesus, kneels in humble submission, and calls Him "good teacher." Then, he asks Jesus what "good" he must do to attain eternal life.

Jesus's first response to the young man is to answer his question with a question. He asks him, "Why do you call me good?" Then, Jesus tells the young man that "no one is good except God alone." Jesus is saying that every man is a sinner, and He is also subtly asking the young man if he has discerned Jesus's true identity as the only One who is good because He is without sin. The irony is that the young man does not realize that he is addressing God.

Next, Jesus answers the young man's question by reminding him that he knows the commandments, meaning the Ten Commandments and the other commands and prohibitions of Mosaic Law (verse 19). Keep in mind that the young man is Jewish, and the Old Covenant is still in effect. The Sinai Covenant will continue until Jesus's death and Resurrection. At that time, Jesus will have fulfilled the ritual purification laws and the ritual of animal sacrifice, but the moral Law will remain. Under the Old Covenant, obedience to the commandments of God was the pathway to life, and the moral Law was the work of divine Wisdom (CCC 1950). However, while the Law served as a tutor and a guide, it could not promise eternal salvation nor give the gift of the Holy Spirit. The Old Law was a preparation for the Gospel (see Dt 30:16, 20; Ps 119:155, 166-68; and CCC 1963-64).

Then, in verse 19, Jesus lists six commandments from the Ten Commandments and the extended teaching on the Law (to defraud was considered theft). These are only some of those commandments dealing with the love of neighbor. A command that is part of the Law in Leviticus 19:18 is to show love to one's neighbor. Significantly, Jesus did not include the first three commandments concerning the love of God.

20 He replied and said to him, "Teacher, all of these I have observed from my youth."
The young man responds that he has lived by those commandments that Jesus listed. In Matthew 19:20, the young man asks what is still lacking in his life, suggesting that he understood there was more than mere obedience to Mosiac Law to please God. His answer must have been sincere because St. Mark tells us Jesus, looking at him, loved him and said to him, "You are lacking one thing" (verse 21). The young man is earnest, and Jesus sees the spiritual potential for him in service to His Kingdom.

21b Go, sell what you have, and give to the poor, and you will have treasure in heaven; then come, follow me."
Jesus tells the young man to give up every material possession to the poor and follow Him as a disciple, and then he will have "treasure in Heaven" instead of earthly rewards. Thus, Jesus distinguishes between obedience to the commandments that show the path to salvation and earthly blessings under the old Mosaic Law and the call to discipleship that gives a greater eternal reward that the old cannot provide. He also asks the young man to put the love of God above earthly comfort and ambition (the first three commandments He did not mention).

22 At that statement his face fell, and he went away sad, for he had many possessions.
The young man's response to Jesus's invitation to discipleship was to walk away sadly. He loves God but not enough to be willing to give up his material possessions and the rank and comfort it affords him to follow Jesus from place to place and only depend on God to provide for his needs. The young man will still have the path of life by living in obedience to God's commandments. However, like all the Jews of Jesus's generation, when Jesus ascends to the Father in Heaven, he will have to choose to receive a greater and more significant portion of blessing only offered through faith in God the Son followed by baptism in His name (Mk 16:16). We do not know what happened to the young man in whom Jesus saw the potential for holiness. Still, perhaps, later, he dared to give up what was temporal for a greater eternal reward.

Jesus's invitation to the young man does not mean that He expects all who profess faith in Him to give up all their worldly possessions. Still, we must all be willing to make the sacrifice, and we cannot treasure our earthly possessions more than we treasure our eternal salvation. St. Francis of Assisi was a "rich young man" who said "yes" and gave up his worldly wealth and status to humbly follow Christ.

Mark 10:23-27 ~ Jesus Teaches on the Danger of Riches
23 Jesus looked around and said to his disciples, "How hard it is for those who have wealth to enter the kingdom of God!" 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! 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!" 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."

The Greek word for "camel" is kamelon, while "rope" is kamilon. Fishermen used camel hair to make the ropes (kamilon) that tied the anchors to ships. Jesus's response may be a play on words in which He is using hyperbole to say that it is easier for the rope called a "camel" to pass through a needle than for a rich man to enter the gates of Heaven. It was a comparison that would have appealed to the Apostles, many of whom were fishermen from Galilee and familiar with ships and their equipment. St. Cyril of Alexandria suggested this was the comparison Jesus was making: "By 'camel' here he means not the living thing, the beast of burden, but the thick rope to which sailors tie their anchors. He shows this comparison to be not entirely pointless (as a camel would be), but he makes it an exceedingly difficult matter; in fact, next to impossible" (Fragment from the Gospel of Matthew, 219).

Scripture tells us that it is hard for the rich to enter the gates of Heaven (i.e., Ezek 7:19; Prov 30:8-9; Sir 31:5-7; Mt 5:3). The problem isn't the wealth, but the self-sufficiency wealth gives a person. The wealthy often do not feel they need God because they believe their wealth affords them the power to handle any crisis they might face. That is why Jesus listed "poverty of spirit" as the first Beatitude (Mt 5:3). The "poor in spirit" humbly open their hearts to God, unlike the "proud in spirit." Acknowledging we need God is the first step in the spiritual journey to salvation. See the teaching on the "poor in spirit" in the Beatitudes study Lesson 3.

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."
Part of the astonishment the disciples felt may have been because, according to the teachings of the Sinai Covenant, having material blessings meant one was blessed by God (Lev 26:3-13; Dt 28:1-14). However, under the new order, the old temporal blessings mean nothing compared to Jesus's promised eternal blessings. Thus, the significance of Jesus's response to the disciples in verse 27 is that salvation is a gift of God; it is not something one can work for or purchase (see CCC 276, 308, and 1058).

Mark 10:28-30 ~ The Reward of Personal Sacrifice
28 Peter began to say to him, "We have given up everything and followed you." 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."
Comparing the Apostles and disciples with the rich young man, Peter pointed out that he and the others have given up everything to follow Jesus. Notice that Peter acts as the spokesman for the group. The Apostles and disciples understand that they have answered to a higher calling and want to know what their sacrifice will mean. Jesus tells Peter in verses 29-30 that God will respond with graces far greater than the cost of their sacrifices.

Their sacrifices will give them an inheritance in the everlasting Kingdom of Jesus Christ, and the twelve will govern His New Covenant Kingdom, the Church. They are the "foundation stones" upon which Jesus will build the new Israel, and they will rule from the "new Jerusalem" of the Church's authority over the earth. They will share in His glory and His royal prerogative as judges when they rule over the twelve tribes of their countrymen and women who they will call into the new age of Christ's Kingdom (see Dan 7:13-14, Rev 21:12-14; CCC 765, 877). The authority to judge/rule the twelve tribes of Israel may also be part of the Last Judgment. In the Book of Revelation, twenty-four elders sit on thrones surrounding the throne of God. It is difficult to determine from Revelation 4:3-4 the identity of the twenty-four elders. However, many of the Fathers of the Church suggest they are the twelve sons of Jacob/Israel, the physical fathers of the first covenant people, and the twelve Apostles, who are the spiritual fathers of the children of Jesus's New Covenant Kingdom.

Like the rich young ruler, we have received the same call to discipleship and must make the same decision. What are we willing to give up in following our Lord and Savior on our journey through this life to eternity with Him in Heaven?

Catechism References (* indicates Scripture is quoted or paraphrased in the citation):
Hebrews 4:13 (CCC 302)

Mark 10:19 (CCC 1858); 10:22 (CCC 2728*); 10:28-30 (CCC 1618*)

Christ the unique Word of Scripture (CCC 101, 102*, 103, 104*)

Scripture in the life of the Church (CCC 131-133)

Scripture as a fountain of prayer (CCC 2653-2654)

Poverty of heart (CCC 1723, 2444*, 2445*, 2446, 2447*, 2536)