With men this is impossible, but with God all things are possible

Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?" But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." Then Peter answered and said to Him, "See, we have left all and followed you. Therefore what shall we have?" So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first."

- Matthew 19:23-30

In yesterday's reading, we began with a scene in which children were being brought to Jesus for prayer and blessing -- but the disciples wanted to keep them away. Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven." Then Jesus met a young man -- who is understood to be a young ruler. The young ruler asked Him, "Good Teacher, what good thing must I do to inherit eternal life?" Jesus first taught that "no one is good but One, that is God." And then He instructed the young man to keep the commandments. "Which ones?" asked the young ruler. Jesus repeated the commandments concerning community: those against murder, adultery, false witness; the command to honor father and mother; and to love one's neighbor as oneself. All these he has kept from his youth, says the young man. "What thing do I still lack?" he asked. Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard that saying, he went away sorrowful, for he had great possessions.

Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." This is a double emphasis here -- a complete and powerful metaphor for the difficulty encountered in attachment to wealth. I think we have to consider again the previous passages, so recently related in Jesus' teachings. He has been teaching all about leadership -- the humility required, to come to God like a little child, to consider always the priority of the "little ones" in the Church, even as if they are receiving Christ Himself. He has taught about forgiveness in the Church. (See the several readings that begin with this one.) Jesus has also taught about proper relatedness in marriage, and even to little children, building on His instruction concerning rank, hierarchy, leadership. If we see yesterday's and today's readings in context, then, Jesus is still building on teachings that concern hierarchy and leadership: wealth and rank are linked in the social life -- especially concerning a ruler, a type of aristocracy. In Jesus' kingdom, detachment from riches is necessary if only as a beginning step to understanding the radical nature of relationship and humility before God, especially with respect to the "little ones."

Additionally, my study bible points out that there was already a phrase familiar in Israel that comes from the Talmud: "for an elephant to go through the eye of a needle." There is a lot of speculation on what Jesus may have meant by the vivid phrase He uses here, even whether or not it is a mistranslation. Either way, it is used as a strong metaphor for difficulty, already somewhat familiar to His listeners. If we think of it as metaphor, it is as if there is a lot of baggage of which to let go -- the things one carries around as if they are truly part of one's person. Identity, in this kingdom, comes from relationship to God and to neighbor.

When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?" Appropriately, the disciples respond to Jesus' teaching, His emphasis, and the strong metaphor. But the question is useful, for it teaches us something about the power of God.

But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." If we reflect on this statement, we can see that it will apply to a number of things that can be possible in our lives, almost anything we can think of. But here, it is in important context: God's power and grace help us to do the things we need to do in order to be a part of this kingdom. The seemingly impossible is possible with God, so great is God's love, so powerful an act of mercy in assistance to those who want to be a part of this Kingdom. It is in that context that "all things are possible." God will work with us to transform, to build, to help us in His image for us. Of ourselves, we do not do this work alone!

Then Peter answered and said to Him, "See, we have left all and followed you. Therefore what shall we have?" So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first." Peter continues in His beginning leadership role, as he speaks for all the disciples. They have indeed left all behind to follow Him, as was requested of the young ruler in yesterday's reading. The word for regeneration is a Greek word (palingenesia) that combines two things: palin -- again, and genesia -- birth. Genesia is of course related to Genesis. So, into this we can read many meanings or metaphors, but Tradition holds that Jesus is speaking of the rebirth of creation itself, the "Re-Genesis," so to speak. This inference is made clear in the references that follow -- what is in store for the disciples as judges, and all that shall be added unto them. But we can also think of this in other symbolic ways: just as Jesus has taught that great figures from the spiritual history of Israel shall sit in judgment on those who fail in their faith in the present, who should know better. There is no specific time connection here, but rather the kingdom works also to intersect our lives in this world in many dimensions. Building this impression, He adds, "But many who are first will be last, and the last first." These apostles who shall be "first" on the thrones are in some sense also the last -- in their lifetimes the Church is just a beginning of what it will become, they will not live to see the fullness of its growth. They are also the ones called upon to practice great humility -- to the point of the sacrifice of their lives. But there are so many more ways to read this statement: as a teaching on humility for all of us, and what it means to serve, even to lose one's life in order to find it. All of these things are in this teaching, including the great mystery of the kingdom's unfolding, the things we don't know and can't know -- even what its fullness really means. But above all, there is Jesus' promise.

Repeated in today's reading is the teaching that Jesus gave to the young ruler. In following this kingdom, in seeking Jesus' promise of eternal life and so much that may be added unto us, we practice a kind of humility before God that calls us forward. We don't know what we may be asked to exchange in this re-birth, renewal, re-genesis, regeneration. We just don't understand nor know where God will take us. But we remember that "with God all things are possible." We don't do it of ourselves or by ourselves. It doesn't come by our own design, but rather we "follow Him." We have grace and assistance and power and mercy to help, and to show us the way. But while all things are possible with God, all things may also be at the disposal of God. That is, in a sacramental life, we offer all that we are to God, and asked to be shown God's purposes for our lives, resources, time, talent. This is the radical humility of Christ which He teaches to His disciples. Many who are first will be last and the last first. In prayer, we practice not just asking for what we want, but also surrendering ourselves to this relationship that will teach us what we truly have and what we need. It will also take us to regeneration, rebirth, in so many ways. It is a mystery that invites us in, to go further, to "follow Him" and to find ourselves in His kingdom.

Good Teacher, what good thing shall I do that I may have eternal life?

Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven." And He laid His hands on them and departed from there.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" So He said to him, "Why do you call Me good? No one is good but One, that is God. But if you want to enter into life, keep the commandments." He said to Him, "Which ones?" Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'you shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love your neighbor as yourself.'" The young man said to Him, "All these things I have kept from my youth. What do I still lack?" Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard that saying, he went away sorrowful, for he had great possessions.

- Matthew 19:13-22

In yesterday's reading, Jesus was questioned - or rather tested - by the Pharisees. He is now in Judea. They asked Him, "Is it lawful for a man to divorce his wife for just any reason?" Jesus' answer is one that returns the state of matrimony to that of the Garden, and the relationship of Adam and Eve before the Fall. He replied, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate." He challenged the custom of easy divorce for men, and said this was granted by Moses due to their hardness of hearts. Some of the disciples said to Him that if this were the case, it is better not to marry. Jesus replied, "All cannot accept this saying, but only those to whom it has been given: For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who is able to accept it, let him accept it."

Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven." And He laid His hands on them and departed from there. It's a little ironic that Jesus has just finished teaching them about leadership using a "little child" as a reference point and example (see here and here). Of course, in those readings He used the little child as an example of humility, and what it is to care for the "little ones" in the Church. But here, I believe we can read into this passage a repeated emphasis on humility and love for the little ones. "Of such is the kingdom of heaven" re-emphasizes for us that we come to God like a little child. My study bible says, "Little children are given 'equal opportunity' to live in the kingdom of heaven, for their humble openness accepts God's gifts. There is nothing about them, including their age or immaturity, to keep them from the Kingdom." Therefore children, it notes, like adults, participate in the Kingdom through the life of the church and sacraments. Perhaps, also, we are to understand the children as fruits or blessings of marriage, also a part of this kingdom. To lay His hands on the children is to bless them. I think the emphasis in my study bible on the full "personhood" of children, and their place of belonging in the church and the kingdom, gives us a repeated glimpse of Jesus' notions of inclusion -- to the littlest and humblest.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?" So He said to him, "Why do you call Me good? No one is good but One, that is God. But if you want to enter into life, keep the commandments." My study bible points out that the young man (traditionally and in accordance with other Gospels considered a "young ruler") calls Jesus "Good Teacher." He recognizes Him as a man, not with the faith of the disciples - but as a teacher of the written Law. Jesus has been teaching a message of humility in leadership, and He responds in turn by demonstrating the power of His teaching. "No one is good but One, that is God." He then expands His example by placing emphasis on the commandments. My study bible says that in this way, Jesus demonstrates the connection of virtue to salvation. We also see in this young ruler of Judea a connection to the salvific history of Israel; Jesus starts with the things he knows. In a sense, we can see in this young ruler one of the "children" who may be brought to Christ for instruction and teaching.

He said to Him, "Which ones?" Jesus said, "'You shall not murder,' 'You shall not commit adultery,' 'you shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love your neighbor as yourself.'" The young man said to Him, "All these things I have kept from my youth. What do I still lack?" Jesus notes commandments that reflect on righteous relationship in the community. This is a hint of how He will teach the young man in the following verses, what Jesus' emphasis is to the young ruler. We recall that Jesus has been teaching His own disciples about leadership. We also note that this answer is quite different from the answer to the question about the greatest commandments (in Matthew, this will be addressed in a later chapter). Jesus has, in His own way, already pointed to the greatness or goodness of God in His answer. Here the young ruler asks for specifics. He is wise enough to understand that there must be more. My study bible says that Jesus reveals His divinity in His teaching: He can open up for the young man the treasures of heaven, "offering Himself as the guide to them."

Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me." But when the young man heard that saying, he went away sorrowful, for he had great possessions. Jesus zeroes in on this particular young man's needs. He is a young ruler, and he has great possessions, which we assume are a part of inheritance, substantial and related to his social rank. Therefore Jesus' answer focuses on a number of things specific to this young man. First of all, he is a ruler, he holds rank and position; already Jesus has focused on the commandments of community. Here, He takes it a step further and invites the young man not only to detachment from position in the society, and his wealth, but to become one of the littlest ones. But Jesus does not leave the young man with a command to become destitute; rather, this is an invitation to join Him. He promises that he will have "treasure in heaven" and invites the young ruler to "come, follow Me." It is a radical promise of belonging, but a belonging that takes him out of what he knows, what he feels he has -- and the pain of this "letting go" is too strong. My study bible points out that the great virtues Jesus is inferring, beyond the strict observance of the law, are faith, hope, and love. We also recall that the disciples have left everything behind to follow Christ. What Christ asks for is voluntary; no one is compelled to salvation.

Today's story is a hard one. While we must empathize with the young man, we also trust that Christ's teaching is not too harsh, too much a penalty. Instead it seems we must ask ourselves what the intention is in the teaching. The young man earnestly desires to inherit eternal life. Jesus teaches him that to do so requires that he take his faith a step further, that he plunge all in and detach from the old life, an old way of thinking. Jesus also reveals Himself in this dialogue as much more than a "good teacher," and we should also keep in mind that there were traditions of radical poverty -- such as that of John the Baptist -- already in existence. But I believe we should see Jesus' offer here as one of exchange. The young man is offered one kingdom for another, a belonging to Christ for the belonging to family and possession, wealth and rank. In a sense, it's like Jesus' goading talk to to the Canaanite woman. How badly does he really want this? Is he prepared to go the whole way? What do we hold back within ourselves and in our lives from our faith in Christ? Faith is a sort of "all in" thing -- it will always call us beyond where we have already been prepared to go. God will call us forward deeper into the practice of our faith. This can come in almost any form, but we trust that Christ, in this teaching, suggests what is appropriate specifically for this particular young ruler. When we give our whole lives to God, we trust we will be led in the proper use of our lives, talents, wealth, resources. We don't know how we will be called. That is not up to us. But we know that faith will always ask more of us. That is the journey in relationship to God, the way toward the union of the wedding feast, and the treasure of the kingdom. Where does He call you today? In what way are you called to go further along His Way? Let us remember the radical nature of this call -- that we may be called out of what we already know to be good, and onto another greater good, a new way of seeing. We will be called specifically in the way that is needed for our own salvation in this journey toward His eternal life.