A Call to Detachment and Trust

In today’s readings, we encounter a profound and challenging invitation to consider what it truly means to follow God. Across the different passages, a consistent theme emerges: the call to radical detachment from the things that bind us to this world and the imperative to place our trust entirely in God. Whether it’s through personal loss, the spiritual forgetfulness of a nation, or the challenge of surrendering material wealth, the Scriptures today push us beyond our comfort zones and into the heart of discipleship.

Each reading reveals a different aspect of the human struggle with attachment and trust. Ezekiel’s experience of loss invites us to confront the pain of letting go when God calls us to surrender something precious, without the comfort of mourning or the usual rituals that bring solace. His story is not just one of personal suffering but a prophetic act that reflects a greater tragedy awaiting the people of Israel—showing us that sometimes, God’s plans require us to endure loss in ways we cannot fully understand, trusting that He is still in control.

The Responsorial Psalm from Deuteronomy brings us into a stark reminder of the consequences of forgetting God. The Israelites’ journey was marked by moments of profound forgetfulness—forgetting the God who rescued them, the God who sustained them, and the God who desired their full devotion. The psalm paints a vivid picture of divine jealousy, not in the human sense, but in God’s fervent desire for His people to remain faithful. It challenges us to reflect on our own lives and consider whether we too have been unmindful of the “Rock” that bore us, neglecting the very foundation of our existence.

Finally, in the Gospel of Matthew, we encounter the rich young man, whose story resonates with many of us in our own struggles with material wealth and worldly attachments. His earnest question about inheriting eternal life is met with Jesus’ radical call to perfection—a call that requires him to sell all he has, give to the poor, and follow Christ. The young man’s sorrowful departure after hearing Jesus’ words reflects the difficulty of this call, reminding us that following Christ often demands sacrifices that cut to the core of our identity and security.

Together, these readings challenge us to examine our lives through the lens of detachment and trust. They ask us to consider what we are holding onto that might hinder our relationship with God, and how we can grow in our ability to surrender those things to Him. As we delve into each passage, let us keep in mind this central question: What does it truly mean to be a disciple of Christ, and what must we be willing to let go of to follow Him fully?

First Reading – Ezekiel 24:15-23

A Prophet’s Silent Grief

The book of Ezekiel is one of the most vivid and symbolic works in the Old Testament, offering a window into the life of the prophet during one of Israel’s darkest periods—the Babylonian exile. Ezekiel, a member of a priestly family, was among the first group of Israelites taken into captivity by the Babylonians around 597 B.C. His ministry took place in a foreign land, far from the beloved Temple in Jerusalem, which was not only the spiritual center of Israel but also a symbol of God’s presence among His people.

Ezekiel’s prophetic mission was to bring the word of God to a people devastated by defeat and exile. His prophecies often involved dramatic and symbolic actions, intended to convey God’s messages in a way that would penetrate the hearts of a people who had become numb to conventional warnings. Ezekiel’s role was to prepare the exiled community for the impending destruction of Jerusalem and the Temple, which would occur in 586 B.C. under King Nebuchadnezzar. This event would shatter any remaining hopes the exiles had of a swift return to their homeland.

In today’s reading, Ezekiel’s prophetic ministry takes an intensely personal turn. God announces that He will take away Ezekiel’s wife, the “delight of his eyes,” as part of a prophetic sign to the people of Israel. The death of Ezekiel’s wife is not just a personal tragedy; it is a symbolic act that prefigures the loss that the entire nation of Israel will soon experience. The command for Ezekiel to refrain from mourning underscores the severity of the message—Israel will lose the most precious thing to them, the Temple, but they will not have the luxury of mourning because they will be consumed by the consequences of their own sins.

The cultural context of mourning in ancient Israel is significant here. Mourning rituals were an essential part of expressing grief and loss, deeply ingrained in the social and religious fabric of the community. These rituals included tearing clothes, wearing sackcloth, putting ashes on the head, and wailing. By commanding Ezekiel to abstain from these practices, God was making a profound statement: the destruction that was coming upon Israel was so severe that it transcended the normal expressions of grief. This was not just a loss but a judgment, a direct consequence of the nation’s unfaithfulness to the covenant.

Ezekiel 24:15-23 – New Revised Standard Version Catholic Edition

Ezekiel’s Bereavement
¹⁵ The word of the Lord came to me: ¹⁶ Mortal, with one blow I am about to take away from you the delight of your eyes; yet you shall not mourn or weep, nor shall your tears run down. ¹⁷ Sigh, but not aloud; make no mourning for the dead. Bind on your turban, and put your sandals on your feet; do not cover your upper lip or eat the bread of mourners. ¹⁸ So I spoke to the people in the morning, and at evening my wife died. And on the next morning I did as I was commanded.
¹⁹ Then the people said to me, “Will you not tell us what these things mean for us, that you are acting this way?” ²⁰ Then I said to them: The word of the Lord came to me: ²¹ Say to the house of Israel, Thus says the Lord God: I will profane my sanctuary, the pride of your power, the delight of your eyes, and your heart’s desire; and your sons and your daughters whom you left behind shall fall by the sword. ²² And you shall do as I have done; you shall not cover your upper lip or eat the bread of mourners. ²³ Your turbans shall be on your heads and your sandals on your feet; you shall not mourn or weep, but you shall pine away in your iniquities and groan to one another.

Detailed Exegesis

Verse 15: “The word of the Lord came to me:”

Ezekiel often begins his prophecies with this phrase, indicating that what follows is not from his own mind but directly from God. This serves to establish the authority and divine origin of the message. For Ezekiel, as for all prophets, this phrase underscores the weight of the responsibility he bears as God’s mouthpiece. In the context of this passage, it prepares the reader for the gravity of the message that is about to be delivered—a message that involves personal sacrifice for the sake of prophetic witness.

Verse 16: “Mortal, with one blow I am about to take away from you the delight of your eyes; yet you shall not mourn or weep, nor shall your tears run down.”

The term “Mortal,” or “son of man,” as it is often translated, is a title that emphasizes Ezekiel’s humanity in contrast to God’s divinity. It is a reminder of his frailty and his place within God’s grand design. The “delight of your eyes” refers to Ezekiel’s wife, highlighting the deep love and affection he had for her. The suddenness of her death (“with one blow”) speaks to the abrupt and devastating nature of the judgment that is to come upon Israel. The command not to mourn, not to shed tears, is a shocking instruction, going against the very human instinct to grieve for a loved one. In ancient Israel, mourning was not just an emotional response but a public, communal activity. By forbidding Ezekiel from mourning, God is making a powerful statement about the nature of the coming judgment on Israel—it is a grief beyond expression, a sorrow so profound that it defies the usual conventions of mourning.

Verse 17: “Sigh, but not aloud; make no mourning for the dead. Bind on your turban, and put your sandals on your feet; do not cover your upper lip or eat the bread of mourners.”

Here, the instructions become even more specific. Ezekiel is allowed to sigh, indicating that God does acknowledge his grief, but he must do so quietly, in a way that does not draw attention. This silent mourning is a symbol of the silent devastation that will fall upon Israel. The commands to “bind on your turban” and “put your sandals on your feet” indicate that Ezekiel is to continue his daily routine as if nothing has happened. This is profoundly unnatural and would have been deeply unsettling to those who witnessed it, which is precisely the point. It is a living parable of Israel’s situation—life will go on, but under the shadow of a devastating loss that cannot be openly grieved.

The prohibition against covering the upper lip and eating the bread of mourners further strips Ezekiel of any outward sign of grief. Covering the upper lip was a common practice during mourning, as was the consumption of a special meal provided by the community to comfort the bereaved. By denying these practices, God is highlighting the utter desolation that awaits Israel—there will be no comfort, no community support, only the stark reality of judgment.

Verse 18: “So I spoke to the people in the morning, and at evening my wife died. And on the next morning I did as I was commanded.”

Ezekiel’s obedience is immediate and complete. Despite the personal agony of losing his wife, he does exactly as God commands. This act of obedience, in the face of profound personal loss, is a powerful testament to Ezekiel’s faith and commitment to his prophetic mission. It also serves as a stark example to the people of Israel, showing them that their situation is so dire that even the most basic human responses must be set aside in the face of God’s judgment.

Ezekiel’s actions would have been incomprehensible to those around him. In a culture where mourning was an essential part of dealing with death, his refusal to mourn would have been seen as deeply unnatural, perhaps even scandalous. This reaction is exactly what God intended—to shock the people into recognizing the seriousness of their situation.

Verse 19: “Then the people said to me, ‘Will you not tell us what these things mean for us, that you are acting this way?’”

The people’s question reveals their bewilderment and concern. They recognize that Ezekiel’s actions are not just personal but have a deeper, symbolic meaning. This is a key moment in the narrative, as it opens the door for Ezekiel to deliver God’s message to the people. Their question is an acknowledgment that they see something significant in Ezekiel’s behavior, even if they do not yet understand its full implications.

Verse 20-23: “Then I said to them: The word of the Lord came to me: Say to the house of Israel, Thus says the Lord God: I will profane my sanctuary, the pride of your power, the delight of your eyes, and your heart’s desire; and your sons and your daughters whom you left behind shall fall by the sword. And you shall do as I have done; you shall not cover your upper lip or eat the bread of mourners. Your turbans shall be on your heads and your sandals on your feet; you shall not mourn or weep, but you shall pine away in your iniquities and groan to one another.”

Ezekiel’s explanation ties his personal tragedy to the fate of the nation. The “sanctuary” refers to the Temple in Jerusalem, which was the spiritual and cultural heart of Israel. It was the place where God’s presence dwelt among His people, the “pride of their power” and the “delight of their eyes.” The destruction of the Temple, therefore, would be the ultimate catastrophe for Israel, symbolizing not just the loss of a building, but the severing of their special relationship with God.

The prophecy that their “sons and daughters” will fall by the sword adds a layer of personal loss to the national tragedy. It indicates that the coming judgment will be total, affecting every aspect of their lives—spiritual, communal, and familial.

The command that they shall “pine away in their iniquities” and “groan to one another” indicates that the people will be left in a state of despair and guilt, fully aware that their suffering is the result of their own sins. The lack of mourning rituals is a sign of the depth of their desolation—they will be too consumed by their own misery and guilt to engage in the normal processes of grief.

Teachings and References: Embracing God’s Will

This passage from Ezekiel offers a profound reflection on the nature of obedience, suffering, and the role of the prophet in communicating God’s will. The Catechism of the Catholic Church teaches us that true detachment is not simply about giving up material goods but about being willing to surrender everything, even our most cherished relationships, to God’s will. As CCC 2544 reminds us, “The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven.” This detachment extends beyond material wealth to include anything that holds us back from fully committing to God, including our closest relationships and our deepest emotions.

Ezekiel’s experience also echoes the Ignatian concept of indifference, which is not about being apathetic or detached in a negative sense, but about being so free from attachment to worldly things that we can choose what leads us closer to God without hesitation. St. Ignatius of Loyola teaches that true spiritual freedom means being equally ready to accept poverty or wealth, health or sickness, life or death, depending on what God wills for us. In this sense, Ezekiel’s response to God’s command—his willingness to let go of his wife, his “delight”—is a powerful example of this kind of spiritual freedom.

Moreover, Ezekiel’s silent suffering can be seen as a precursor to the Christian understanding of redemptive suffering. The Catechism teaches in CCC 1505 that “Christ not only allows himself to be touched by the sick, but he makes their miseries his own: ‘He took our infirmities and bore our diseases.’ But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover.” Just as Christ’s suffering was redemptive, Ezekiel’s suffering serves a redemptive purpose for Israel, calling them to repentance and to a deeper understanding of God’s justice and mercy.

The writings of the Church Fathers also shed light on this passage. St. Jerome, in his commentary on Ezekiel, notes that the prophet’s refusal to mourn is a sign that the true mourning should be for the sins of the people, which have brought about this divine judgment. The loss of the Temple and the impending destruction of Jerusalem are not just tragic events but are the consequences of Israel’s unfaithfulness. This teaches us that our own losses and sufferings can have a deeper spiritual meaning, often calling us to repentance and conversion.

Reflection: When God Asks for Everything

Ezekiel’s story invites us to reflect deeply on our own attachments and the ways in which God might be calling us to greater trust and obedience. His experience challenges us to consider how we respond when God asks us to let go of what we hold most dear. It’s easy to trust God when everything is going well, but what about when He asks us to surrender something precious—our health, our loved ones, our security?

Ezekiel’s immediate obedience, even in the face of personal tragedy, is a model of faithfulness that can inspire us in our own spiritual journey. His silent suffering speaks volumes about the nature of true discipleship—it’s not always about understanding God’s will, but about trusting Him completely, even when His plans seem incomprehensible.

In our own lives, we may face situations where God asks us to let go of something or someone we love. These moments are deeply painful, but they are also opportunities for spiritual growth. They invite us to deepen our trust in God and to surrender more fully to His will. The question for us today is: What is the “delight of my eyes” that I must surrender to follow God more faithfully? Whether it’s a person, a possession, a dream, or a way of life, God calls us to be willing to let it go if it stands in the way of our relationship with Him.

Ezekiel’s story also encourages us to consider how we express our grief and loss. While mourning is a natural and important part of the human experience, Ezekiel’s example shows us that there are times when we are called to transcend our personal sorrow for the sake of a greater purpose. In those moments, we can draw strength from the knowledge that God sees our pain and that our sacrifices are not in vain. They are part of the larger tapestry of His divine plan, woven with threads of both joy and sorrow, all leading us closer to Him.

This reflection invites us to embrace a spirituality of surrender, trusting that even in our greatest losses, God is at work, bringing about His purposes in ways we may not fully understand. It calls us to a deeper faith, one that is willing to follow God’s lead, even when the path is dark and uncertain, knowing that He is always with us, guiding us toward the ultimate “delight”—eternal life with Him.

Responsorial Psalm – Deuteronomy 32:18-21

A Song of Warning

The Book of Deuteronomy is a foundational text in the Old Testament, comprising Moses’ final speeches to the Israelites before they cross into the Promised Land. These speeches serve as a poignant reminder of the covenant between God and Israel, a covenant that was both a promise of blessing for obedience and a warning of curses for disobedience. Deuteronomy is structured as a series of sermons that review the law, recount Israel’s history, and emphasize the importance of faithfulness to God.

Deuteronomy 32, known as the Song of Moses, is one of the most powerful and poetic sections of the book. It is a prophetic song that Moses recites to the Israelites, warning them of the consequences of turning away from God after they enter the Promised Land. The song serves as both a reminder of God’s past faithfulness and a prediction of Israel’s future rebellion. It vividly portrays God’s care for Israel, likening Him to a parent who bore and raised His children, only to have them turn away from Him in forgetfulness and ingratitude.

The cultural context of this song is significant. In the ancient Near East, songs and poems were often used as a means of preserving important teachings and traditions. The Song of Moses was meant to be memorized and passed down through generations, serving as a constant reminder of the covenant and the dire consequences of abandoning it. In this way, the song functions as both a liturgical piece and a legal witness against Israel, standing as a testament to their relationship with God and the consequences of their actions.

The verses chosen for today’s Responsorial Psalm focus on a crucial part of this song, where Moses laments Israel’s ingratitude and predicts God’s response to their unfaithfulness. These verses reflect the tension between God’s enduring love and the righteous anger He feels when His people betray Him. The imagery of God as a “Rock” emphasizes His strength, stability, and faithfulness, in stark contrast to the fickle and wayward behavior of His people.

Deuteronomy 32:18-21 – New Revised Standard Version Catholic Edition

¹⁸ You were unmindful of the Rock that bore you;
    you forgot the God who gave you birth.
¹⁹ The Lord saw it, and was jealous;
    he spurned his sons and daughters.
²⁰ He said: I will hide my face from them,
    I will see what their end will be;
for they are a perverse generation,
    children in whom there is no faithfulness.
²¹ They made me jealous with what is no god,
    provoked me with their idols.
So I will make them jealous with what is no people,
    provoke them with a foolish nation.

Detailed Exegesis

Verse 18: “You were unmindful of the Rock that bore you; you forgot the God who gave you birth.”

This verse sets the tone for the entire passage, highlighting Israel’s profound ingratitude. The metaphor of God as a “Rock” evokes His steadfastness, strength, and reliability. In the ancient Near East, rocks were often used as symbols of protection and refuge. For Israel, the “Rock” represents God as the source of their salvation and security. To forget the “Rock that bore you” is to neglect the very foundation of their existence.

The phrase “you forgot the God who gave you birth” further intensifies the accusation. It speaks to the intimate and nurturing relationship that God has with His people, likening Him to a parent who has brought them into being and cared for them with love and attention. Forgetting God in this context is not just a matter of neglect, but a profound betrayal, akin to a child abandoning or rejecting the parent who has nurtured them.

Verse 19: “The Lord saw it, and was jealous; he spurned his sons and daughters.”

God’s response to Israel’s forgetfulness is described in terms of jealousy, a concept that appears frequently in the Old Testament. However, divine jealousy is not like human jealousy, which can be petty or selfish. Instead, it reflects God’s deep, passionate love for His people and His desire for their exclusive devotion. The idea of jealousy here is tied to the covenant relationship—God has bound Himself to Israel, and their unfaithfulness provokes a righteous and just response.

The term “spurned” is significant. It indicates a deliberate rejection or turning away, a response that is both painful and necessary. God’s action is not impulsive but reflects the seriousness of Israel’s betrayal. They are described as “sons and daughters,” underscoring the familial relationship between God and Israel. This rejection is not out of anger alone but is part of a larger plan to bring Israel back to faithfulness through discipline.

Verse 20: “He said: I will hide my face from them, I will see what their end will be; for they are a perverse generation, children in whom there is no faithfulness.”

The decision to “hide my face” is a powerful expression of divine displeasure. In the Hebrew Bible, God’s face is often associated with His presence, favor, and blessing. To “hide” His face is to withdraw His presence, leaving the people to face the consequences of their actions without His guidance or protection. This is not a permanent abandonment but a form of discipline intended to lead Israel to repentance.

The phrase “I will see what their end will be” suggests that God will allow Israel to experience the full outcome of their unfaithfulness. It is as if God is stepping back to let the natural consequences of their choices play out. The description of Israel as a “perverse generation” emphasizes their moral and spiritual corruption. They are “children in whom there is no faithfulness,” indicating a complete breakdown of the covenant relationship. This faithlessness is not just a failure to follow rules but a deep-seated betrayal of the trust and love that God has extended to them.

Verse 21: “They made me jealous with what is no god, provoked me with their idols. So I will make them jealous with what is no people, provoke them with a foolish nation.”

This verse draws a direct link between Israel’s idolatry and God’s response. The phrase “what is no god” refers to the false gods or idols that Israel has turned to, abandoning their exclusive worship of the true God. Idolatry in the Old Testament is often depicted as spiritual adultery—just as a spouse would be rightfully jealous if their partner were unfaithful, so too is God jealous when Israel turns to other gods.

God’s response is to “make them jealous with what is no people,” a phrase that likely refers to the Gentile nations. By using these “foolish” nations as instruments of His judgment, God turns Israel’s sin back upon them. The Gentiles, who were not considered God’s people, will be the ones to provoke Israel, leading them to realize the gravity of their unfaithfulness. This is a form of divine irony, where the punishment fits the crime in a way that is meant to bring Israel to repentance.

Teachings and References: Remembering God’s Faithfulness

The Catechism addresses the importance of faithfulness to God and the dangers of idolatry. In CCC 2084, it states, “God’s first call and just demand is that man accept him and worship him.” This echoes the commandment to worship God alone, which is the foundation of the covenant relationship between God and His people. Israel’s failure to do so is not just a violation of the law but a profound breach of their relationship with God.

The psalm also resonates with the teachings of the Church Fathers. St. Augustine, in his Confessions, famously wrote, “You have made us for yourself, O Lord, and our hearts are restless until they rest in You.” This reflects the idea that turning away from God—forgetting the “Rock” that bore us—leads to a deep restlessness and dissatisfaction. Idolatry, whether in the form of ancient gods or modern-day attachments, can never fulfill the human heart because it is not rooted in the truth of who God is and who we are in relation to Him.

The Church teaches that idolatry is not limited to the worship of physical idols but includes anything that takes the place of God in our lives. CCC 2113 explains that “Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God.” This can include wealth, power, pleasure, or even relationships that we place above our relationship with God.

The psalm’s emphasis on God’s jealousy can also be understood in light of God’s desire for a deep, personal relationship with His people. The Catechism teaches that God’s love is like that of a jealous spouse who desires our exclusive devotion. This jealousy is a reflection of God’s deep love and His rightful place as the center of our lives. CCC 2737 states, “‘You ask and do not receive, because you ask wrongly, to spend it on your passions.’ If we ask with a divided heart, we are ‘adulterers’; God cannot answer us, for he desires our well-being, our life.”

The Responsorial Psalm also ties into the Ignatian principle of finding God in all things. St. Ignatius of Loyola encourages us to be mindful of God’s presence in every aspect of our lives, recognizing that everything good comes from Him. Forgetting God, as Israel did, leads to a life disconnected from its true source of meaning and purpose. This forgetfulness is not just a mental lapse but a spiritual crisis, one that can only be resolved by returning to a conscious awareness of God’s active presence in our lives.

Reflection: Recalling Our Foundation

The psalm invites us to reflect on the ways in which we might be guilty of the same forgetfulness that afflicted Israel. In our busy, modern lives, it is easy to become “unmindful of the Rock” that bore us. We may find ourselves consumed by our careers, relationships, or personal ambitions, neglecting our relationship with God in the process. This forgetfulness can manifest as a gradual drifting away from prayer, worship, and the sacraments, leading to a sense of spiritual emptiness or restlessness.

The challenge presented by this psalm is to consciously remember and return to the “Rock” of our salvation. This requires more than just intellectual acknowledgment; it calls for a renewal of our covenant relationship with God. We are invited to examine our lives and identify the idols that may have taken God’s place in our hearts. These idols might not be literal statues, but they could be things like success, approval from others, or even our own sense of control and independence.

To remember the “God who gave you birth” is to reconnect with the source of our life and being. This can be done through regular prayer, participation in the sacraments, and a deliberate effort to center our lives around God’s will rather than our own desires. The psalm encourages us to see God as our foundation—the “Rock” that gives us stability and security in a world that is often chaotic and uncertain.

We might also reflect on how God’s “hiding His face” plays out in our own lives. There are times when we may feel distant from God, as if His presence is hidden from us. These moments can be disorienting and painful, but they can also be opportunities for growth. Just as God allowed Israel to experience the consequences of their actions in order to bring them to repentance, so too might our feelings of distance be a call to examine our lives, repent of our sins, and seek God more earnestly.

The call to “make them jealous with what is no people” also invites us to consider how we respond when others seem to succeed in ways we do not. Do we become envious or resentful, or do we see it as a reminder to return to God’s ways? God’s use of “foolish nations” to provoke Israel is a reminder that He can use anything—even our feelings of jealousy or inadequacy—to draw us back to Himself.

As we reflect on this psalm, we might ask ourselves: Have I become unmindful of the Rock that bore me? What are the idols in my life that distract me from God? How can I return to a more faithful relationship with Him? These questions can guide us in our spiritual journey, helping us to re-center our lives on the One who is the true foundation of our existence.

In sum, this psalm is a call to spiritual vigilance. It reminds us that our relationship with God is not something we can take for granted. Just as Israel was called to remember their covenant with God, so too are we called to remain faithful and attentive to His presence in our lives. By doing so, we can avoid the pitfalls of forgetfulness and idolatry and remain rooted in the love and faithfulness of the God who gave us birth

Holy Gospel – Matthew 19:16-22

The Cost of Perfection

The Gospel of Matthew is the first book in the New Testament and one of the three Synoptic Gospels, along with Mark and Luke. This Gospel is particularly focused on presenting Jesus as the fulfillment of Old Testament prophecies and as the Messiah who brings the Kingdom of Heaven. Throughout the Gospel, Matthew emphasizes the importance of the Kingdom of God and the demands it places on its followers. The theme of discipleship is central, with Jesus frequently teaching about the cost of following Him.

In the passage we examine today, Matthew 19:16-22, we encounter the story of the rich young man, a narrative that appears in all three Synoptic Gospels (Mark 10:17-22, Luke 18:18-23), which underscores its importance in the teachings of Jesus. This story is set within a broader context where Jesus is teaching about the Kingdom of Heaven and what it requires of its disciples. Prior to this encounter, Jesus had been speaking about the sanctity of marriage and blessing children, emphasizing the importance of humility and dependence on God as qualities necessary for entering the Kingdom.

The rich young man approaches Jesus with a sincere question, seeking to know what he must do to inherit eternal life. His question reflects a common concern of the time—what actions are necessary to ensure one’s place in the afterlife. The young man’s inquiry is not just about avoiding sin but about achieving perfection, a theme that is central to Jesus’ teachings on discipleship. In the Jewish context, keeping the commandments was seen as the pathway to righteousness, and the man’s question suggests a belief in the possibility of attaining eternal life through adherence to the Law.

However, as the encounter unfolds, Jesus reveals that eternal life is not simply about following rules or accumulating good deeds; it involves a radical reorientation of one’s life toward God. The demand that Jesus places on the young man—to sell all his possessions and give to the poor—highlights the central theme of detachment that is crucial for true discipleship. This teaching would have been especially challenging in a culture that often viewed wealth as a sign of God’s blessing and favor.

This passage also touches on the broader theme of wealth and its dangers, a topic that Jesus frequently addresses in the Gospels. In the Jewish tradition, wealth was often associated with God’s blessing, and the wealthy were generally respected and seen as favored by God. However, Jesus consistently challenges this view, teaching that wealth can become a significant obstacle to entering the Kingdom of Heaven because it can lead to attachment to worldly things and a false sense of security.

The rich young man’s story is therefore not just about one individual’s encounter with Jesus but about the broader question of what it means to be a true disciple. It forces us to confront our own attachments and to consider what we are willing to give up in order to follow Christ.

Matthew 19:16-22 – New Revised Standard Version Catholic Edition

The Rich Young Man
¹⁶ Then someone came to him and said, “Teacher, what good deed must I do to have eternal life?” ¹⁷ And he said to him, “Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.” ¹⁸ He said to him, “Which ones?” And Jesus said, “You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; ¹⁹ Honor your father and mother; also, You shall love your neighbor as yourself.” ²⁰ The young man said to him, “I have kept all these; what do I still lack?” ²¹ Jesus said to him, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” ²² When the young man heard this word, he went away grieving, for he had many possessions.

Detailed Exegesis: A Deeper Understanding

Verse 16: “Then someone came to him and said, ‘Teacher, what good deed must I do to have eternal life?’”

The young man’s approach to Jesus is respectful and sincere, addressing Him as “Teacher.” This title acknowledges Jesus’ authority as a rabbi and spiritual leader. The question itself, “What good deed must I do to have eternal life?” reflects a common belief in Judaism at the time that eternal life could be attained through righteous actions and adherence to the Law. The man is asking for a specific action or set of actions that will guarantee his entry into eternal life.

This question also reveals a fundamental misunderstanding of the nature of salvation. The young man views eternal life as something that can be earned through good deeds, rather than as a gift from God. This mindset is still prevalent today, where many people believe that they can earn their way into heaven through their own efforts. Jesus’ response to the young man challenges this notion and shifts the focus from what we can do to what God desires for us.

Verse 17: “And he said to him, ‘Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.’”

Jesus’ initial response, “Why do you ask me about what is good? There is only one who is good,” serves to reframe the young man’s understanding of goodness. Jesus redirects the focus from human actions to the nature of God, emphasizing that true goodness belongs to God alone. This statement also subtly points to Jesus’ own divine identity, as He later reveals that following Him is the true path to eternal life.

Jesus then instructs the young man to keep the commandments if he wishes to “enter into life.” The use of the phrase “enter into life” instead of “have eternal life” suggests that Jesus is speaking about a life that is not just about the afterlife but also about living in accordance with God’s will in the present. The commandments are presented as the starting point for a life that is aligned with God’s will.

Verse 18-19: “He said to him, ‘Which ones?’ And 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 mother; also, You shall love your neighbor as yourself.’”

The young man’s question, “Which ones?” reveals a desire to clarify which commandments are essential for inheriting eternal life. In response, Jesus lists several of the Ten Commandments, specifically those that pertain to relationships with others (the second tablet of the Decalogue). By focusing on these commandments, Jesus emphasizes the importance of loving one’s neighbor, which is a central theme in His teachings.

Jesus concludes with the commandment to “love your neighbor as yourself,” which encapsulates the essence of the Law. This commandment, drawn from Leviticus 19:18, serves as a summary of the moral obligations toward others and is central to the teaching of both the Old Testament and Jesus. By including this commandment, Jesus highlights that true righteousness is not just about avoiding wrongdoing but about actively seeking the good of others.

Verse 20: “The young man said to him, ‘I have kept all these; what do I still lack?’”

The young man’s response indicates that he has been diligent in following the commandments. His statement, “I have kept all these,” reflects a sense of confidence in his moral conduct. However, his follow-up question, “What do I still lack?” reveals an underlying sense of incompleteness. Despite his outward obedience, the young man feels that something is missing in his spiritual life. This question opens the door for Jesus to reveal the deeper demands of discipleship.

This moment in the narrative is crucial because it exposes the limitations of a purely legalistic approach to righteousness. The young man’s adherence to the commandments has not brought him the fulfillment he seeks. His question, “What do I still lack?” is one that resonates with many who have followed the rules but still feel an emptiness or lack of purpose in their spiritual lives.

Verse 21: “Jesus said to him, ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’”

Here, Jesus delivers a radical challenge to the young man: “If you wish to be perfect, go, sell your possessions, and give the money to the poor.“ The word “perfect” here is translated from the Greek word teleios, which can also mean “complete” or “mature.” Jesus is calling the young man to move beyond mere obedience to the Law and to embrace a life of total commitment to God. This involves not just giving up material wealth but also placing complete trust in God’s provision.

The command to “sell your possessions and give the money to the poor” is not just about charity; it is about removing the barriers that prevent the young man from fully following Jesus. Wealth, in this case, is the obstacle that holds him back from true discipleship. By giving up his possessions, the young man would be aligning himself more closely with the values of the Kingdom of Heaven, where treasure is not measured in earthly terms but in spiritual terms.

Jesus concludes with the invitation, “then come, follow me.” This invitation to follow Jesus is the heart of true discipleship. It is a call to walk in the footsteps of Christ, embracing a life of radical trust, self-denial, and service to others. For the young man, this would mean letting go of the security and identity that his wealth provided and placing his full trust in Jesus.

Verse 22: “When the young man heard this word, he went away grieving, for he had many possessions.”

The young man’s reaction is one of sorrow and grief. His wealth, which he had likely seen as a blessing and a sign of God’s favor, is revealed to be a significant obstacle to his spiritual growth. The phrase “he went away grieving” suggests a deep inner conflict. He recognizes the truth of Jesus’ words but is unable to let go of his possessions. This moment illustrates the powerful hold that material wealth can have on a person, even when they genuinely desire to follow God.

The young man’s departure highlights the cost of discipleship. Following Jesus is not easy, and it often requires sacrifices that challenge our deepest attachments. The fact that the young man leaves “grieving” rather than joyfully accepting Jesus’ invitation underscores the difficulty of the decision he faces. It also serves as a sobering reminder that not everyone who encounters Jesus is willing or able to meet the demands of discipleship.

Teachings and References: The Cost of Discipleship

The Catechism offers profound insights into the teachings of this passage. In CCC 2545, it states, “All Christ’s faithful are to direct their affections rightly, lest they be hindered in their pursuit of perfect charity by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty.” This teaching emphasizes that true discipleship requires a reordering of our desires and priorities. Wealth, while not inherently evil, can become a significant obstacle if it leads us to place our trust in material things rather than in God.

The call to “sell your possessions” can be understood within the broader context of the Church’s teachings on poverty and detachment. CCC 2404 explains, “In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself.” This teaching highlights the responsibility that comes with wealth—the call to use our resources for the good of others, particularly the poor.

This passage also resonates with the Ignatian principle of spiritual poverty, which St. Ignatius of Loyola describes as the freedom to choose what leads us closer to God. Spiritual poverty is not about having nothing, but about being free from the attachments that prevent us from fully following God’s will. St. Ignatius teaches that true freedom comes from a heart that is not bound by worldly possessions but is open to whatever God asks.

The Church Fathers also provide valuable insights into this Gospel passage. St. John Chrysostom, in his homilies on Matthew, warns against the dangers of wealth, describing it as a “wild beast” that can “hold the soul fast.” He emphasizes that the problem is not wealth itself, but the attachment to it, which can prevent a person from fully following Christ. This echoes Jesus’ teaching that “where your treasure is, there your heart will be also” (Matthew 6:21).

St. Augustine also reflects on this passage, noting that the young man’s sorrow reveals the cost of discipleship. Augustine writes that the young man “went away sad because he was holding on to the earth, and the earth was holding on to him.” This imagery captures the struggle that many of us face when confronted with the demands of the Gospel—the tension between our attachment to worldly things and our desire to follow Christ.

Reflection: What Holds You Back?

The encounter between Jesus and the rich young man invites us to reflect deeply on our own lives and the attachments that may be holding us back from fully following Christ. Like the young man, we may be diligent in keeping the commandments and living a morally upright life, but still feel a sense of incompleteness or a lack of fulfillment in our spiritual journey. This passage challenges us to go beyond mere obedience to the rules and to embrace a life of radical discipleship.

One of the key questions that this Gospel raises is: What are the “possessions” in our lives that prevent us from fully following Jesus? These possessions may not necessarily be material wealth; they could be anything that we cling to for security, identity, or comfort—our careers, relationships, status, or even our own self-reliance. Jesus calls us to examine these attachments and to be willing to let them go if they stand in the way of our relationship with Him.

This passage also invites us to consider the nature of true perfection. In a culture that often equates perfection with success, wealth, or moral achievement, Jesus offers a different vision. True perfection, according to Jesus, is found in a life of simplicity, generosity, and complete trust in God. It is about being “complete” in our love for God and neighbor, rather than accumulating accolades or possessions.

The young man’s grief at Jesus’ words also speaks to the reality that following Christ is not always easy. It requires us to make difficult choices and to confront the things we would rather avoid. However, the promise that Jesus offers—“treasure in heaven”—reminds us that the sacrifices we make in this life are not in vain. They lead us to a deeper, more fulfilling relationship with God, and ultimately to eternal life.

As we reflect on this Gospel passage, we might ask ourselves: What is Jesus asking me to let go of in order to follow Him more fully? What attachments are preventing me from experiencing the true freedom and joy of discipleship? How can I practice greater detachment in my daily life, trusting that God will provide for all my needs?

These are not easy questions, but they are essential for anyone who seeks to be a true disciple of Christ. By wrestling with these questions and allowing the Holy Spirit to guide us, we can grow in our relationship with God and become more fully the people He calls us to be.

In conclusion, the story of the rich young man is a powerful reminder that following Jesus is not just about following the rules or checking off a list of good deeds. It is about a radical reorientation of our lives, a willingness to let go of anything that stands in the way of our relationship with God, and a trust that, in doing so, we will find true and lasting treasure in heaven.

Radical Discipleship – A Call to Surrender

Today’s readings present us with a profound challenge: to live as true disciples of Christ by embracing a life of radical detachment, unwavering trust in God’s providence, and a willingness to follow Him wherever He leads. Each passage offers a unique perspective on what it means to be a follower of God, whether through the personal loss and obedience seen in Ezekiel, the stark warning against spiritual forgetfulness in Deuteronomy, or the radical call to abandon all for the sake of the Kingdom in the Gospel of Matthew.

Ezekiel’s silent grief over the loss of his wife, the “delight of his eyes,” serves as a powerful symbol of the kind of detachment that true discipleship requires. His experience challenges us to consider how we respond when God asks us to let go of what we hold most dear. It reminds us that our relationship with God must take precedence over everything else, even our closest relationships and our deepest emotional attachments. This passage calls us to a deeper level of trust in God’s plan, even when it involves profound personal sacrifice and loss.

The Responsorial Psalm from Deuteronomy further deepens this theme by reminding us of the dangers of spiritual forgetfulness. The Israelites’ failure to remember the “Rock” that bore them—God Himself—leads them into idolatry and sin, provoking God’s righteous jealousy. This psalm is a stark reminder that our relationship with God requires constant vigilance and intentionality. We must actively remember and honor God in our daily lives, ensuring that nothing takes His place in our hearts. The call to return to the “Rock” of our salvation invites us to reexamine our lives and identify the idols that may have subtly taken root, diverting our attention and devotion away from God.

The Gospel of Matthew presents the rich young man as a mirror for our own struggles with attachment. His sincere desire to inherit eternal life is met with a radical challenge from Jesus: to sell all his possessions, give to the poor, and follow Him. This story confronts us with the reality that following Jesus often requires us to make difficult and painful sacrifices. The young man’s sorrowful departure illustrates the powerful grip that wealth and material security can have on our hearts, often hindering us from fully embracing the life of discipleship that Jesus calls us to. It serves as a reminder that true freedom and fulfillment are found not in accumulating wealth or clinging to worldly possessions, but in surrendering everything to Christ and trusting in His promise of eternal treasure.

Together, these readings offer a cohesive message about the nature of true discipleship. To follow Christ is to live a life of surrender, continually letting go of anything that competes with our devotion to God. It is about recognizing that our ultimate security and identity are found not in the things of this world, but in our relationship with God. This radical call to discipleship is not merely a lofty ideal; it is the very essence of the Christian life.

In reflecting on these readings, we are invited to consider what God might be asking us to surrender in our own lives. Perhaps it is a material possession, a relationship, a personal ambition, or even a deeply held belief that stands in the way of our full commitment to Christ. Whatever it is, the challenge is to trust that in letting go, we will receive something far greater in return: the peace, joy, and freedom that come from living fully in God’s will.

Moreover, these readings remind us that the journey of discipleship is not one we undertake alone. God walks with us every step of the way, providing the grace and strength we need to make the sacrifices He asks of us. As we navigate the challenges and uncertainties of life, we can take comfort in knowing that God is our “Rock”—the unshakeable foundation on which we can build our lives with confidence and hope.

As we move forward in our spiritual journey, let us take to heart the lessons of today’s readings. Let us strive to live with the kind of radical detachment, trust, and obedience that God calls us to, knowing that in doing so, we are not only drawing closer to Him but also laying up “treasure in heaven“ that will never fade. Let us remember that true discipleship is not about what we give up, but about what we gain—a deeper, more intimate relationship with the God who loves us beyond measure and desires our ultimate good.

In light of this, let us pray for the grace to respond generously to God’s call in our lives, to surrender whatever He asks of us, and to follow Him with undivided hearts. May we, like Ezekiel, the psalmist, and the rich young man, encounter God’s challenging words and, unlike the rich young man, respond with a willingness to embrace the cost of discipleship, trusting that in losing our lives for Christ’s sake, we will truly find them.

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Reflection Questions:

1. Ezekiel 24:15-23: What is God asking you to let go of in your life? How can you trust Him more deeply in your losses?
2. Deuteronomy 32:18-21: Have you forgotten the “Rock” in your life? How can you return to a more faithful relationship with God?
3. Matthew 19:16-22: What are the possessions or attachments that hold you back from following Jesus fully? What steps can you take to practice detachment in your daily life?

Let’s support each other on our faith journeys and strive to live with the same love and devotion that our Lord Jesus taught us. Remember, every act of faith, no matter how small, brings us closer to God.

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