Now let us turn our attention to the version of our story with the rich young man presented in the Gospel of Matthew. There the words of Jesus Christ to the young man are somewhat different: "Jesus said to him, 'If you want to be perfect, go and sell your possessions and give to the poor; and thou shalt have treasure in heaven; and come and follow me" (Matthew 19:21). Do you notice the difference? In Matthew, the words "if you want to be perfect" are added. "Perfect" is a word in ordinary Greek (and the Gospels are written in Greek) means a person who has reached the highest stage of development or initiation. But in the Bible, and in particular in the Evangelist Matthew, "perfection" is understood in a different sense. A perfect person is one who gives himself completely to God, sacrifices everything for God. It follows that the proposal to part with one's wealth cannot be understood "in Greek" as a simple piece of advice to reach some higher moral level. No, the condition to sell everything and give away means to sacrifice everything! To renounce everything, even one's "merits", that is, the real realization of biblical perfection and a real sign of repentance. Therefore, the advice "sell everything you have" is not a mandatory requirement for everyone and always, but specific advice in a specific situation. In principle, it is not a matter of wealth as such, since the situation of a rich and righteous young man can be repeated in endless variations. For it is possible to be "rich" not only with money.

This is further explained in the adjoining dialogue with the disciples (Mk_10:23-27), in which the vivid words are heard: "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" (Mk_10:25). By the way, this paradoxical image has sometimes been weakened by artificial philological tricks. This was done in the rationalist exegesis of the 19th century. They say that Jesus Christ does not say absurd things about the real eye of the needle, but speaks about the city gates, which were called so. Or not about a camel, but about a ship's rope. No. Jesus Christ draws a witty and lively paradoxical image: the eye of a needle and a camel! And indeed, it is impossible for a rich man to enter the Kingdom of God, for a rich man who does not need God, or who makes God his employer, who rewards righteousness with wealth. And the disciples of Jesus Christ perfectly understand the deep meaning of this image, they understand that it is not about wealth proper, for this "wealth" can be anything. Realizing that the word of Christ applies to everyone, even the poor, they are frightened to ask, "Who can be saved?" (Mark 10:26). Only beggars who have given themselves to God? But who is capable of this? The answer reads as a general maxim: "It is impossible for men, but not for God; for all things are possible with God" (Mark 10:27). In other words, "if all salvation of man depended on his efforts, no one could be saved. But salvation is a gift of God, and for God all things are possible." But how does God make this possible? Jesus Christ offers an answer to this question:

God grants eternal life to those who do His will and keep His commandments.

But the full sense of salvation, the entry into the Kingdom of God already in this life, becomes available to the one who sacrifices everything in order to follow Jesus. He who follows Him finds the "pearl of great price" (Matthew 13:44-45). What God reveals in Jesus what is hidden from the rich, the wise, and the prudent to the poor and the infants (Matthew 11:25).

Returning to the question of wealth: If we delve into all the speeches of Jesus Christ on this topic, we will understand that the meaning of the preaching of Jesus Christ is not in the socio-economic criticism of wealth. Such criticism does not carry anything original, it is as old as the world, superficial and trivial. The preaching of Jesus Christ is the new good news of the approaching Kingdom of God. And in the light of this sermon, the condemnation of the "rich" concerns one and all, for everyone wants to protect themselves, to secure their lives. The goal of condemnation is repentance. Every "rich" person must comprehend what Jesus Christ brings, and as a "beggar" allow Him to give him a part of that true wealth that quenches all thirst and removes all worries.

In addition, the story of the rich, righteous young man makes it clear that presumptuous righteousness, which sees its confirmation in wealth, signifies a lack of freedom and a rejection of Jesus Christ's call to repentance. Neither life nor wealth is ultimately at the disposal of man. In contrast, only those who follow Jesus Christ are free, which is what true repentance means.

Jesus Christ does not aim at the social regulation of wealth and property, nor at its revolutionary abolition. He builds life on a new foundation, on the eschatological Kingdom of God, which comes into the world together with Him and His works.

Discourse 26.

A hundredfold acquisition.

10.28-31 — "And Peter began to say to Him, 'Behold, we have left everything and followed You. And Jesus answered and said, Verily I say unto you, There is none that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and for the sake of the gospel, and hath not received this time in this time in the midst of persecution a hundredfold more houses, and brothers and sisters, and fathers, and mothers, and children; and lands, but in the age to come eternal life. And many will be the first last, and the last first."

"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." "Who can be saved?" asked the surprised disciples. Jesus Christ answered: "With men it is impossible, but not with God, for with God all things are possible!" However, the following question is inevitable: If even those who, because of their wealth, are unable to enter the kingdom of God, although they can be saved by God, then what will be the benefit of those who have lost everything on earth by giving away their wealth for the sake of following Jesus? In this case, do not those who accepted the call of Jesus Christ to follow Him – beggars, by human standards – look, to put it mildly, foolish?

In fact, this is what Peter's next question is about: "Behold, we have left everything and followed You." What Peter means is explained in the Gospel of Matthew, in which Peter further says: "What then shall we have?" (Matthew 19:27). That is: "What will we get for this?" Peter had just seen a man who had not heeded Jesus' call to "Follow me!" And he, Peter, and his friends listened to Him, and so Peter directly and frankly asked Jesus what he and his friends would get for this. Isn't the price of discipleship, of following Jesus, too high? Lose everything, and then what?