Chúa Giêsu nói rằng con lạc đà bước qua cái lỗ của cây kim còn dễ hơn là một người giàu có có thể bước vào được Nước Trời, Chúa Giêsu có lẽ muốn cảnh báo chúng ta về sự nguy hiểm của sự giàu có. Chúa Giêsu mô tả những cái nguy hiểm của sự giàu có. Khi lòng trí con người chúng ta đã bị sự giàu có vật chất thâm nhập vào rồi, con người chúng ta cũng giống như hạt giống đã rơi vào giữa những bụi gai, khi những thứ vật chất, ham muốn thu hút con người nên họ tự chà đạp lấy lương tâm của họ bởi những sự quan tâm làm giàu của họ với niềm vui trong cuộc sống, và vì đó tâm linh của họ không được phát triển và trưởng thành. Họ rất nhỏ nhoi trong mắt Thiên Chúa. Ham muốn của họ và tình yêu thương của họ không thể mở rộng. Họ đã làm nô lệ cho cả nghìn thứ nhu cầu, như những áo quần, máy móc thời trang mới nhất, hay một ngôi nhà đẹp lộng lẫy, phaôi có những chiếc xe ô tô thứ xịn, cộng với những bữa tiệc xa hoa mỗi tuần.
Những người như vậy đang dần dần bóp nghẹn tâm linh và tinh thần của họ như những bụi gái đang lấn ép nhưng hạt giống rơi trong bụi gai. Nếu con người chúng ta đã lăn vào trong cuộc sống dư thừa của cải vật chất, có lẽ chúng ta nghĩ rằng chúng ta có thể làm được tất cả những thứ trên đời này mà chẳng cần đến Thiên Chúa! hoặc Thiên Chúa không còn tồn tại trong lòng chúng ta nữa.
Mặc dù Chúa Giêsu thường nói đến sự nguy hiểm của sự giàu có, nhưng Ngài không nói rằng những người giàu không thể vào Nước Thiên Chúa. Không phải những người giàu nào cũng không có vào được nước Thiên Đàng. Bởi vì không phải chính sự giàu có điều là những điều xấu xa cả, nhưng sự giàu có chính là mối nguy hiểm cho sự cứu rỗi đời đời của chúng ta. Sự giàu có là một phúc lành hỗn hợp hay là người nghèo có thể là một phúc lành tuyệt vời. Tất cả phụ thuộc vào thái độ của chúng ta đối với sự giàu có và những cách mà chúng ta biết dùng của cái của chúng ta một cách thích hợp.
In saying that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God, Jesus is simply warning us of the danger of riches. Jesus' description of the danger of affluence was penetrating. Like seed among thorns, materialists are stifled by the cares, riches and pleasures of life, and they do not mature. They remain ridiculously small in the eyes of God. Their desires and their love cannot expand. They are enslaved by a thousand needs, for the latest fashions, for a beautiful house with two or more cars, for a television and computer set on every floor, another new freezer, costly cocktails and lavish parties. Such people are progressively choked spiritually and mentally.
If people are rolling in wealth for quite some time, they come to think that they can well do without God. Although Jesus often spoke of the dangers of wealth, he did not say that it was impossible for the rich to enter the kingdom of God. It is not that those who have riches are shut out from the kingdom of God. It is not that riches are evil in themselves but they are a danger to our eternal salvation. Being rich is a mixed blessing. Being poor can be a great blessing. It all depends on our attitude towards wealth and its place and its proper use in God's Kingdom here on earth.
Again, I say to you, 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.” When the disciples heard this, they were greatly astonished and said, “Who then can be saved?” Jesus looked at them and said, “For men this is impossible, but for God all things are possible.” Matthew 19:24–26
According to one tradition, the “eye of the needle” referred to a gate in the wall of Jerusalem. During the day, there was a large gate that was open through which a camel could easily pass. But at night, the larger gate was closed and there was a smaller opening in the center of the gate that allowed people to pass through. A camel, however, could not pass through that smaller opening unless it got down on its knees, had its load removed from its back, and then crawled through. In referencing this story, Saint Anselm states that “the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, by ceasing to love them” (Catena Aurea). So is it possible for a camel to enter through the “eye of the needle” and, therefore, a rich man to enter into Heaven? Yes. But only under the condition of being on their knees, humbling themselves, and ridding themselves of the “baggage” of their riches.
For those who are truly rich in the things of this world, this Gospel passage may be difficult to read and reflect upon. It was spoken in reference to the rich young man who asked Jesus how he can enter into eternal life. Jesus’ answer was “go, sell what you have and give to the poor, and you will have treasure in heaven.” At that, the rich young man went away sad because he was clearly attached to his wealth.
Jesus’ explanation above, however, should give hope to anyone who struggles with this high expectation. The disciples were truly troubled by what Jesus said, and that is why Jesus followed up by saying, “For men this is impossible, but for God all things are possible.” For God all things are possible! This statement of fact should be carefully pondered and believed by anyone who struggles with being overly attached to material riches. It should also be noted that one can be attached to riches even if they do not have riches. The desire for more is the attachment that needs to be cleansed, not the actual possession of riches. In fact, it is possible to have many possessions and not be attached to them at all. This is the beauty of poverty of spirit. But be careful not to presume that you have perfected this beatitude too quickly. Jesus’ statement above was said out of love for those who are overly attached to the things of this world. So if this is you, be merciful to yourself and pay close attention to Jesus’ words and your own interior struggle with this.
Reflect, today, upon this clear and unambiguous statement of Jesus. “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.” Do you believe this? Can you accept this? Is Jesus speaking to you through this passage? Again, even if you are materially poor, is your desire for riches strong? If so, this passage equally applies to you. Allow this passage to sit within your heart in a prayerful way and try to be as honest as you can with yourself as you read it. Do not hesitate to choose the true riches of Heaven over the passing things of this world. In the end, the value of spiritual wealth infinitely outweighs anything you possess for your short time here on earth.
Lord of true riches, You desire that each of us be filled with spiritual wealth that is infinitely greater than anything we could obtain in this world. Please free me from my attachment to material wealth so that I can live free from that burden. Help me to see the value of the treasures of Your grace and mercy and to make this true wealth the single focus of my life. Jesus, I trust in You.
Opening Prayer: Lord God, I want to inherit eternal life. I want to follow your Son in this new age that he has inaugurated. I know that all things are possible for you. Grant me a meek and humble heart so that I may serve your Kingdom and your people.
1. Entering the Kingdom of God: Today’s Gospel follows the story of the rich, young man, who went away sad because he was unwilling to sell his possessions, give to the poor, and follow Jesus on the way to Jerusalem. Jesus uses the opportunity to teach his disciples about the path that leads to entry into the Kingdom of heaven. Earthly riches, Jesus teaches, make entry into the Kingdom difficult, but not impossible. Why is this so? Having abundant earthly wealth tends to make one less reliant upon God’s providential care, less prayerful, and more self-reliant. Jesus’ disciples were taken aback at this teaching because they tended to equate the blessing of earthly wealth with divine blessing. Jesus’ teaching in the Sermon on the Mount and the New Covenant reverses this: “Blessed are the poor in spirit, for theirs is the Kingdom of heaven.” The Old Covenant curse – poverty – is transformed into the path of New Covenant blessing.
Opening Prayer: Lord God, I want to inherit eternal life. I want to follow your Son in this new age that he has inaugurated. I know that all things are possible for you. Grant me a meek and humble heart so that I may serve your Kingdom and your people.
Encountering the Word of God
1. The Prideful King of Tyre: The Book of Ezekiel, which we have been reading for over a week, deals with Ezekiel’s ministry before and after the fall of Jerusalem in 587 B.C. The prophecies of Ezekiel 1-24 are prophecies of judgment directed primarily to Israel and concern Ezekiel’s ministry before the fall of Jerusalem in 587 B.C. Chapters 33-39 deal with Ezekiel’s ministry after the fall. Nestled between these two sections are eight chapters (25-32) of prophecies against Gentile nations like Tyre, Sidon, and Egypt. Today, in the First Reading, Ezekiel foretells the ruin of Tyre. The Tyrian King, Ithobaal III, grew prideful, going so far as to think that he was a god and that he had the wisdom of a god. He grew wealthy and this only increased his pride. Because of his pride, Ezekiel says that he will be brought down by strangers and foreigners. In fact, after laying siege to Jerusalem, Nebuchadnezzar II, the King of Babylon, attacked and laid siege to Tyre for 13 years, beginning in 586 or 585 B.C.
2. The Reversal of Fortunes: In her Magnificat, Mary will sing about how God humbles the prideful and raises up the lowly: “He has shown strength with his arm, he has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away” (Luke 1:51-53). Jesus today remarks how hard it is for those who are rich to enter the kingdom of God. The King of Tyre grew in wealth and pride and forgot that he was dependent on God, his Creator and Lord. Instead of possessing divine wisdom, he fell into foolishness. He stored up treasure on earth and forgot to store up true treasure in heaven.
3. The Example of the Apostles: Peter and the other Apostles, in contrast to the King of Tyre, have left everything to follow Jesus. They were given a share in Christ’s royal authority. Jesus assures them that their sacrifices will not go unrewarded. They will receive a hundredfold in this life and, what is more, the gift of eternal life. Jesus’ last saying can be interpreted in this light. The rich young man, who refused to sell his possessions and give to the poor and went away sad, seemed to be among the first in this world but was actually among the last. The Apostles, who were considered among the last in this world, and left everything behind, were actually first in the Kingdom of heaven. This is because the Kingdom of Heaven is a kingdom that belongs to the poor in spirit and not those attached to material wealth.
Conversing with Christ: Lord Jesus, teach me to be meek and humble of heart like you. I am tempted to exalt myself in pride, but I know that that is not the right path. The way of humility is the way of truth. Help me to see myself as I truly am – as a child of God and as a servant of others.
Trong bài đọc thứ nhất, Thánh Phaolô nhận thức được rằng người dân thành Thessalonica là hãy cảnh giác những người giảng thuyết lang thang. Những người đã dân chúng không dám tin tưởng các nhà truyền giáo vì những người này có khuynh hướng nịnh hót, tham lam và tìm kiếm sự ca ngợi. Qua thư của ông, Thánh Phaolô đã muốn phân biệt chính mình và cái nhóm người giảng thuyết khác. Ông nhấn mạnh rằng lý do ông rao giảng Tin Mừng không phải vì quyền lợi cá nhân nhưng là để làm những gì Thiên Chúa giao phó cho ông. Khi làm như vậy, ông đã tìm cách để làm hài lòng Thiên Chúa, chứ không phải là đến để làm hài long khán giả của mình. Theo thánh Phaolô, khoảng cách giữa hình dáng bên ngoài và nội tâm của một số trong số các giảng sư lang thang đó thực tế là to lớn. Còn chúng ta thi Sao? Có một khoảng cách nào giữa sự đạo đức hình thức bên ngoài, của chúng ta và sự đạo đức thật sự trong nội tâm hay tâm hồn của chúng ta? Là Kitô hữu, chúng ta phải thực hành những gì mà chúng ta đã đón nhận và rao giảng cho người khác như chính bản thân của chúng ta mong đợi từ người khác? Xin Chúa giúp chúng ta biết trả lời những câu hỏi này một cách trung thực vì nếu khống, chúng ta cũng sẽ bị Chúa Giêsu quở trách như Chúa đã quở trách bọn người giả hình Pharisiêu "Khốn cho các ngươi”
In today’s gospel passage, Jesus’ continues his woes against the scribes and Pharisees. Through the fourth woe, Jesus criticizes them for neglecting the more important concerns of the law, namely, justice, mercy and faithfulness and for being obsessed with calculating the religious taxes paid on vegetables and spices. The fifth woe contrasts the concern of the scribes and Pharisees with the ritual purity of the vessels used at meals against their moral purity. According to Jesus, among the scribes and Pharisees, the gap between external appearance and internal reality is wide.
In the first reading, Paul is aware that the people of Thessalonica are wary of wandering preachers. The people mistrusted these preachers who had a tendency towards flattery, greed and seeking praise. Through his letter, Paul wishes to distinguish himself from the preachers. He stresses that his reason for preaching is not for any personal gain but to do what God entrusted him. In doing so, he sought to please God, and not his audience. According to Paul, among the wandering preachers, the gap between external appearance and internal reality is wide. What about us? Is there a gap between our external appearance and our inner reality? As Christians, do we practice what we preach to others or we ourselves expect from others? Let us answer these questions honestly lest Jesus pronounces a ‘woe against us. Lord, help me be an authentic disciple.
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