1st Reading – Wisdom 7:7-11
I prayed, and prudence was given me;
I pleaded, and the spirit of wisdom came to me.
I preferred her to scepter and throne,
and deemed riches nothing in comparison with her,
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.
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.
Yet all good things together came to me in her company,
and countless riches at her hands.
The Book of Wisdom was written in Alexandria, Egypt, about a hundred years before Christ’s birth. The author was a member of the Jewish community there; he wrote in Greek, in a style patterned after Hebrew poetry.
All societies have some type of Wisdom tradition, and ancient Israel was no exception. Wisdom is the perfection of knowledge of the righteous as a gift from God. As anyone who searches for the meaning of life soon realizes, human wisdom alone cannot plumb the depths of reality.
To enhance its authority and appeal, the Book of Wisdom is attributed to King Solomon, whom the Jewish people revered as the epitome of wisdom. This literary technique, known as pseudepigraphy, was common in ancient writings.
In today’s passage, the author, speaking as Solomon, reflects on the nature of divine wisdom, drawing from the biblical tradition of Solomon’s prayer in 1 Kings 3:5-11.
I prayed, and prudence was given me; I pleaded and the spirit of Wisdom came to me.
Prudence (phronēsis) conveys a sense of moral insight, good judgment, and practical decision-making. This is the kind of wisdom that would enable a king to rule judiciously.
King Solomon was renowned for his wisdom, but he wasn’t born wise — he prayed and pleaded for it.
I preferred her to scepter and throne,
Wisdom is personified as a woman, praised as a priceless treasure beyond compare.
She is valued far more than political power (“scepters and throne”).
and deemed riches nothing in comparison with her, 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.
Wisdom surpasses the value of even the most precious materials, like gold and gems.
The metaphor of gold being “a little sand” and silver “mire” illustrates how wisdom dwarfs even the most esteemed symbols of wealth.
Beyond health and comeliness I loved her, and I chose to have her rather than the light,
Wisdom is cherished more than even health, beauty, and light — things that are typically viewed as essential or irreplaceable in life.
because the splendor of her never yields to sleep.
The description of wisdom’s splendor (also translated as “radiance”) emphasizes its everlasting nature, in contrast to the transient nature of physical well-being and beauty.
This metaphor suggests that wisdom brings a kind of eternal illumination that guides a person in all things.
Yet all good things together came to me in her company, and countless riches at her hands.
In 1 Kings 3:5-13, Solomon pleased God by requesting wisdom instead of wealth, power, or long life; as a result, God granted him not only the gift of wisdom but also “all good things.”
This follows the wisdom tradition, which holds a direct correlation between one’s manner of living and relative prosperity. Following the path of wisdom and righteousness will abound in blessings; a life of foolishness and sin will bring punishment.
Choosing wisdom over everything else is, by definition, the wisest action one can take. Correspondingly, here it results in the greatest blessings.
This reading serves as a contrast to the rich man in our gospel reading for today, whose attachment to worldly riches prevents him from fully embracing the path of eternal life.
2nd Reading – Hebrews 4:12-13
Brothers and sisters:
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.
No creature is concealed from him,
but everything is naked and exposed to the eyes of him
to whom we must render an account.
Last week we began our study of the Book of Hebrews, as did our Episcopal and Lutheran brothers and sisters. However, their readings will deviate slightly from ours over the next two weeks, and then we’ll come back into sync with them.
Our reading today extols the creative and judicial force of the word of God.
Indeed, the word of God is living and effective,
The word of God is living and effective because it is the expression of God, who is living and effective.
It can be tempting to think of God’s word as merely a historical document; in reality, it is an ever-relevant, transformative force in the lives of believers.
sharper than any two-edged sword,
The metaphor of a two-edged sword illustrates the precision and incisiveness of God’s word. Unlike a regular sword that cuts in one direction, a two-edged sword can cut both ways, symbolizing the ability of God’s word to penetrate deeply into the human experience.
penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart.
God’s word can reach the innermost being and intentions of individuals (“soul and spirit”), the very essence of physical human life (“joints and marrow”), and the secret thoughts of the heart.
It is precisely because the word of God is alive and capable of deeply challenging us that we proclaim it at Mass each week and apply it to our lives.
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 focus now shifts from humans to all of creation.
The closing verse shifts the focus from humans to all of creation, reinforcing the theme of divine omniscience.
Everything is exposed, everything stands open for judgment before the greatness of God.
Gospel – Mark 10:17-30
As Jesus 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?”
Jesus answered him, “Why do you call me good?
No one is good but God alone.
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.”
He replied and said to him,
“Teacher, all of these I have observed from my youth.”
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.”
At that statement his face fell,
and he went away sad, for he had many possessions.
Jesus looked around and said to his disciples,
“How hard it is for those who have wealth
to enter the kingdom of God!”
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!
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.”
They were exceedingly astonished and said among themselves,
“Then who can be saved?”
Jesus looked at them and said,
“For human beings it is impossible, but not for God.
All things are possible for God.”
Peter began to say to him,
“We have given up everything and followed you.”
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
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 week’s gospel reading, which continues last week’s reading, illustrates the corrupting power of wealth.
As Jesus was setting out on a journey, a man ran up, knelt down before him,
A man, eager and sincere, approaches Jesus in a respectful posture, kneeling, which shows recognition of Jesus’ authority.
At the end of the story we will learn that the man is wealthy. The parallel in Matthew (19:16-22) tells us the man was young; Luke (18:18) tells us he was a “ruler.”
Such a man running up and kneeling before Jesus is a significant gesture of humility.
and asked him, “Good teacher, what must I do to inherit eternal life?”
The man’s question reveals a deep concern for eternal life but also implies he believes eternal life can be “inherited,” or earned through actions.
Jesus answered him, “Why do you call me good? No one is good but God alone.
Jesus responds with a challenge, focusing on the man’s use of the word “good.” This response is not a denial of his goodness but a way of redirecting the man’s understanding of true goodness as something that comes from God.
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.’”
Jesus recites the second part of the Ten Commandments, specifically those dealing with interpersonal relationships (Exodus 20:12-17; Deuteronomy 5:16-21). These commandments form the foundation of ethical behavior, especially in the Jewish context.
“You shall not defraud” could be a restatement of “You shall not steal,” or it could be a reference to the ninth and tenth commandments, which address coveting. Some scholars suggest is included to address the man’s wealth and any potential unethical accumulation of it.
He replied and said to him, “Teacher, all of these I have observed from my youth.”
The man indicates that he has led a devout life. In his desire for moral perfection, he seems to have realized that there is more to the spiritual life than obeying the commandments.
The man’s righteousness is important, as it shows that even the virtuous find it difficult to respond to the radical demands of discipleship.
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.”
Moved by the man’s sincerity, Jesus offers him a radical challenge: Give all his possessions to the poor and join him as a disciple. This isn’t just about being generous to the poor; it’s about detachment from wealth.
The promise of “treasure in heaven” highlights a different set of values — one that places spiritual richness over material wealth.
Jesus is asking the man: Do you value eternal life more than you value your possessions?
At that statement his face fell, and he went away sad, for he had many possessions.
The man’s sorrowful departure reveals that his attachment to his wealth is greater than his desire to follow Jesus. The cost of discipleship, for him, is too high, demonstrating the corrupting influence wealth can have, making it difficult for one to fully surrender to God’s will.
When the man asked Jesus what he must do to inherit eternal life, he revealed his misunderstanding, thinking it could be earned through actions. Jesus told him to sell his possessions, not because the action itself would earn eternal life, but because his wealth was an obstacle to his spiritual growth.
The gifts we cannot bear to release back to God are the ones that hold us in a grip of sadness.
Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!”
Instead, he takes this opportunity to provide further instruction to his disciples, making a general statement about the difficulty for the wealthy to enter God’s kingdom.
The text does not specify whether Jesus said these words harshly or sadly.
Wealth is not inherently evil, but the power and security found in material wealth can obscure the need to trust in God.
Recall Jesus’ instructions that his disciples were to travel light (Mark 6:7-9) and imitate the powerlessness of a child (Mark 10:13-15).
The disciples were amazed at his words.
The disciples are shocked because, in Jewish tradition, wealth was often seen as a sign of God’s blessing. Now Jesus is telling them it can be an impediment.
So Jesus again said to them in reply, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.”
Jesus reiterates and amplifies his teaching with vivid hyperbole. The image of a camel passing through the eye of a needle symbolizes the incompatibility of wealth with the self-denial required for discipleship.
This statement has been the subject of various interpretations throughout history, all of which focus on the radical renunciation of material wealth that Jesus often called for in order to follow him completely. We must somehow become small, rather than big, to pass through a needle’s eye.
Some medieval scholars speculated that the “eye of a needle” might refer to a narrow gate in the walls of ancient cities, which a camel could pass through only after being unloaded of its goods. This interpretation, though not strongly supported by historical evidence, is popular because it makes the teaching seem less absolute, suggesting that wealth could be “unloaded” (i.e., detached from).
They were exceedingly astonished and said among themselves, “Then who can be saved?”
The disciples’ astonishment reveals how deeply they associated wealth with divine favor, believing the rich, seen as blessed by God, had greater chances for salvation through acts of charity and good deeds.
Consequently, they wonder if salvation is possible for anyone.
Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.”
Jesus offers hope by shifting the focus from human effort to divine power. Salvation is ultimately a work of God’s grace, not human merit or wealth. No one can save themselves; only through God is salvation made possible.
This is the key to understanding the entire passage. Those who wish to inherent eternal life are bound to the commandments; however, only divine grace can truly allow entrance into God’s kingdom.
We must do both: live lives of moral integrity and rely completely on God.
Peter began to say to him, “We have given up everything and followed you.”
Peter, speaking on behalf of the disciples, points out that they have done what the rich man could not: they have left everything to follow Jesus. There is an implicit expectation of reward for their sacrifice.
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 who will not receive a hundred times more now in this present age:
Jesus responds by outlining the reward Peter and the disciples can expect. Those who have given up the security of family and property (the basis for identity in those times) will receive a new kind of security: a new family and identity grounded in faith in Jesus.
houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come.
Jesus warns that discipleship will bring both blessings and persecution, as following him threatens the values of the existing social order. This alternative way of life, focused on spiritual growth and eternal joy, often invites resistance. As 2 Timothy 3:12 reminds us, “All who want to live religiously in Christ Jesus will be persecuted.”
Yet, in patterning our lives after Jesus, we share both in his cross and ultimately in the glory of eternal life, a far greater reward than earthly possessions can offer.
“The rich man ‘went away sad,’ as you have heard, and the Lord says: ‘How hard it is for those who have wealth to enter the kingdom of God!’ At length the disciples became very sad when they heard this and they said: ‘If this is so, who then can be saved?’ Rich and poor, listen to Christ: I am speaking to God’s people. Most of you are poor, but you too must listen carefully to understand. And you had best listen even more intently if you glory in your poverty. Beware of pride, lest the humble rich surpass you. Beware of wickedness, lest the pious rich confound you. Beware of drunkenness, lest the sober excel you” [Saint Caesar of Arles (ca. 542 AD), Sermons 153(2)].
Connections and Themes
- We must decide. This week’s readings all highlight the importance of choices: The first reading describes Solomon’s choice of wisdom above all else, the second reading reminds us that we will be held accountable for the choices we make, and the gospel reading provides a detailed example of the rich man’s choice, framed by the teaching of Jesus.
- The necessity of wisdom. We all want the same basic things in life: love, security, peace, health, intellect, beauty, power, the possibility of success. The challenge is knowing which path to choose to achieve these things. Are we making choices that will stand in light of the word of God, which is as sharp as a two-edged sword?For that, we need wisdom. Wisdom informs us that beauty is fleeting, health can be lost in an instant, and money does not buy joy.
- God’s generosity. One of the incomprehensible attributes of God is the boundlessness of his generosity. If, like Solomon, we choose wisdom instead of all the good things of the world, we receive all those things alongside wisdom itself. We are asked to relinquish all of the things we value, and we get them back a hundredfold.God demands much but gives so much more.
Sunday Readings 