Restricted by Riches

 The texts from the Roman Catholic Lectionary today challenge us to examine how our material wealth concerns may be restricting our ability to know and live in the peace and security of the siblings of Jesus.

Weakness of Wealth

The Reading from the Prophet Ezekiel assesses the “wealth” of the Prince of Tyre.

* [28:1–10] Ezekiel mocks the arrogance of Tyre’s leader, who mistakes the city’s commercial success for evidence of his divinity. At the hands of a foreign army, commissioned by the only God worthy of the name, this leader dies a humiliating, unceremonious death.

* [28:3] Wiser than Daniel: see note on 14:14. (Ezekiel, CHAPTER 28 | USCCB, n.d.)

The response from the Book of Deuteronomy declares the Lord’s honor will be vindicated.

* [32:1–43] The whole song is a poetic sermon, having for its theme the Lord’s benefits to Israel (vv. 1–14) and Israel’s ingratitude and idolatry in turning to the gods of the nations; these sins will be punished by the nations themselves (vv. 15–29); in turn, the foolish pride of the nations will be punished, and the Lord’s honor will be vindicated (vv. 30–43).

* [32:28–35] The reference is to the nations, not to Israel.

* [32:36] Neither bond nor free: an all-inclusive expression; cf. 1 Kgs 14:10; 2 Kgs 9:8. (Deuteronomy, CHAPTER 32 | USCCB, n.d.)

The Gospel of Matthew declares all who respond to the call of Jesus will be the same in respect to inheriting the benefits of the kingdom.

* [19:23–24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.

* [19:25–26] See note on Mk 10:23–27.

* [19:28] This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

* [19:30] Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God. (Matthew, CHAPTER 19 | USCCB, n.d.)

Greg Dyche reflects on the question of a friend who asks him if Old Testament God and New Testament God are the same. They thought it seemed like the mean God went to therapy and came out the loving Jesus of the Gospels.

I believe that the loving Jesus is God, and He is the same loving God I read in the Old Testament; however, I struggle to see that love in practice at times. So, my logic forces me to question my interpretation. Where is the love for the prince of Tyre? It must be there; God is there.

Where is the love of God for the rich man, for the medium to high income American who is independent and believes they can go it alone? Right there in the story, “For men this is impossible, but for God all things are possible.”

Am I that far from the prince of Tyre? Do I break the first commandment in my heart and think, “I am” independent, worthy, important, somebody? It’s worth considering. (Dyche, 2026)

Don Schwager quotes “Who can enter the kingdom of heaven?” by John Chrysostom, 347-407 A.D.

"What then did Christ say? 'How difficult it will be for the rich to enter the kingdom of heaven.' He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one's own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else's. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 63.2) (Schwager, n.d.)

Friar Jude Winkler comments that the passage from Ezekiel is a hymn, a lamentation over the prince of Tyre who is a very rich and powerful tyrant. It is a taunt song that is declared before the tragedy befalls. He is not a god but he will be destroyed. One never knows one's fate and must surrender to the will of God. The difficulty for the rich or self-sufficient to enter the Kingdom is like the camel passing through the eye of a needle. Friar Jude recently discovered that no such gate existed in the wall of Jerusalem and that the Gospel refers to a real camel and real eye of a needle. This is an example of typical Aramaic exaggeration .They are their own gods not willing to give up their wealth and power. Those who preach the hospitality of Jesus, like Francis of Assisi, who gave up everything and consequently are able to embrace and celebrate everything. Friar Jude asks us to consider: What is the most important thing in my life? Do we hold on to it? and is it Jesus?

The Word Among Us Meditation on Matthew 19:23-30 comments that riches may cause us to be slower to thank the Lord for his blessings. We may begin to attribute our treasures solely to our own goodness and hard work and forget about God’s provision and his work in forming our character.

In the end, it’s when the “love of money” takes the place of the love of Christ that we get tripped up (1 Timothy 6:10). Money can be a good thing, but a good thing may become an idol, especially when we place our desire for it above our desire for God or when we trust it more than we trust the Lord.

So let’s thank God for all of our blessings. Let’s cast off any “idols” that we might turn to for comfort, hope, or peace. And let’s remember that what may seem impossible for us is always possible for him!

“Jesus, may I put my trust and hope only in you!” (Meditation on Matthew 19:23-30, n.d.)

Father Richard Rohr, OFM, remembers the late Dr. Barbara Holmes (1943–2024), a beloved member of the CAC faculty, who acknowledges the complicated feelings that prophets evoke in their listeners. One of the most important characteristics of prophets is that they are dangerous to the system.

There is a neglected but important aspect of the prophetic call. In Numbers 11:24–29, Moses is exhausted with the people. Basically, God says “Okay, okay, assemble the elders. Look to the community. You were never supposed to do this alone. I told you to do it; I didn’t tell you to do it alone.” How many of us are carrying burdens that are not ours, and are feeling pretty righteous about it? The work of living and dying, raising children, and leading congregations, was never meant to be solitary work. After the elders assemble, Joshua tells Moses that the elders are prophesying, and he says, “Moses, make this stop!” Moses’s reply in Numbers 11:29 is, “Are you jealous for my sake? Would that all the Lord’s people were prophets, and that God would put God’s Spirit on them!”

Let’s just sit with that for a minute. Have you ever felt as if God’s Spirit was on you? Although many of the prophets in the Bible are presented as single carriers of God’s word, often there was a community of other prophets that they came from or were associated with. Who is your community?… If you’re called to the prophetic task, and I think in some aspects all of us are—where is your prophetic community that will feed you and support you and guide you and help you? (Rohr, n.d.)

We implore the Spirit to deepen our knowledge and understanding of our Baptismal anointing as priest, prophet, and leader through leading our experience of working in community with the example of the Poverello of Assisi.

References

Deuteronomy, CHAPTER 32 | USCCB. (n.d.). Daily Readings. Retrieved August 18, 2026, from https://bible.usccb.org/bible/deuteronomy/32? 

Dyche, G. (2026, August 18). Daily Reflection August 18, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved August 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-18-2026 

Ezekiel, CHAPTER 28 | USCCB. (n.d.). Daily Readings. Retrieved August 18, 2026, from https://bible.usccb.org/bible/ezekiel/28?1 

Matthew, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved August 18, 2026, from https://bible.usccb.org/bible/matthew/19? 

Meditation on Matthew 19:23-30. (n.d.). Word Among Us. Retrieved August 18, 2026, from https://wau.org/meditations/2026/08/18/1649608/ 

Rohr, R. (n.d.). Prophets Work in Community. Center for Action and Contemplation. Retrieved August 18, 2026, from https://cac.org/daily-meditations/prophets-work-in-community/ 

Schwager, D. (n.d.). Who Can Enter the Kingdom of Heaven? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 18, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Wayward in old practice

The texts from the Roman Catholic Lectionary today invite contemplation of our practices that may lead to dire consequences and the Way Jesus can bring good from such situations.

Dire consequences and good outcomes

The reading from the Book of Exodus details the birth and adoption of Moses and some imprudent action that leads to his flight to Midian.

* [2:15] Land of Midian: the territory under the control of a confederation made up, according to Nm 31:8, of five Midianite tribes. According to Gn 25:1–2, Midian was a son of Abraham by Keturah. In view of the extreme hostility in later periods between Israel and Midian (cf. Nm 31; Jgs 6–8), the relationship is striking, as is the account here in Exodus of good relations between Moses and no less than a Midianite priest.1 

Psalm 69 prays not so much for personal vengeance as for public vindication of God’s justice.

 * [Psalm 69] A lament complaining of suffering in language both metaphorical (Ps 69:2–3, 15–16, the waters of chaos) and literal (Ps 69:4, 5, 9, 11–13, exhaustion, alienation from family and community, false accusation). In the second part the psalmist prays with special emphasis that the enemies be punished for all to see (Ps 69:23–29). Despite the pain, the psalmist does not lose hope that all be set right, and promises public praise (Ps 69:30–36). The Psalm, which depicts the suffering of the innocent just person vividly, is cited often by the New Testament especially in the passion accounts, e.g., Ps 69:5 in Jn 15:25; Ps 69:22 in Mk 15:23, 36 and parallels and in Jn 19:29. The Psalm prays not so much for personal vengeance as for public vindication of God’s justice. There was, at this time, no belief in an afterlife where such vindication could take place. Redress had to take place now, in the sight of all.2

In the Gospel from Matthew, Jesus reproaches two unrepentant towns.

* [11:23] Capernaum’s pride and punishment are described in language taken from the taunt song against the king of Babylon (Is 14:13–15).3 

Scott McClure asks rather than focusing on the one doing the reproaching, what does our response reveal about ourselves?

Understanding that someone’s correction does not, in itself, prove our wrongdoing (indeed, maybe it is our very righteousness that has elicited reproachment), our conscience does have a way of cutting through that brush, clearing the way for us to honestly evaluate our words and deeds. Our conscience is quick to catch up to us and the hardest to outrun. When this occurs, whatever our emotions in the moment, we owe it to ourselves to step back and reflect on what has happened and what elicited the correction. This can be a humbling exercise, but Jesus calls us to just this humility. He calls us to union with him. That is our end and we have been equipped with the means to seek it and, with the grace of God, achieve it.4 

Don Schwager quotes “Even after miracles they did not repent,” by Saint Jerome (347-420 AD).

"Our Savior laments Chorazin and Bethsaida, cities of Galilee, because after such great miracles and acts of goodness they did not repent. Even Tyre and Sidon, cities that surrendered to idolatry and other vices, are preferred to them. Tyre and Sidon are preferred for the reason that although they trampled down the law, still Chorazin and Bethsaida, after they transgressed natural and written law, cared little for the miracles that were performed among them."  (excerpt from COMMENTARY ON MATTHEW 2.11.22.1)5 

The Word Among Us Meditation on Psalm 69:3, 14, 30-31, 33-34 comments that at one time or another, most of us have felt overwhelmed by circumstances beyond our control. We might think that all we can do is hold on and cry out for mercy, as the psalmist and Moses’ mother did. We know that God loves us, but at the moment, we can’t imagine how he will bring good out of our dire circumstances.

If that’s how you’re feeling right now, hang in there. It will take a deliberate act of faith to rely on God’s goodness, just as it took the psalmist in today’s reading. Everything you see around you may tell you that he isn’t with you, but don’t believe it! Don’t give in to fear or bitterness; instead, cry out to God. Tell him your doubts and questions. Praise him for the ways he has been faithful in the past. Remind yourself that “the Lord hears the poor” when they cry out (Psalm 69:34).6 

The Optional Memorial today is Our Lady of Mount Carmel. A post by Franciscan Media shares that the Carmelites were known from early on as “Brothers of Our Lady of Mount Carmel.” The title suggests that they saw Mary not only as “mother,” but also as “sister.”

Friar Jude Winkler recalls the priestly family of Moses and how he is saved and prepared for his mission by adoption by Pharaoh's daughter. The ones Moses protects abuse him. Friar Jude notes our “what have you done for me lately” attitude is an obstacle to consistency and integrity as followers of Christ.

I find some resonance today with reflection on how rejection and being reproached, though difficult in the moment and in times of self pity later, can be nudges to revelation of bringing good out of difficult circumstances. The on going conversion of my attitude has often been helped by the experiences like that shared today by Caryll Houselander as quoted by Richard Rohr.

Fr. Richard Rohr, OFM, quotes twentieth-century English mystic Caryll Houselander (1901–1954) as he would say that his only real definition of a Christian is one who can see Christ everywhere else and even in oneself.

All sorts of people jostled together, sitting and strap-hanging—workers of every description going home at the end of the day. Quite suddenly I saw with my mind, but as vividly as a wonderful picture, Christ in them all. But I saw more than that; not only was Christ in every one of them, living in them, dying in them, rejoicing in them, sorrowing in them—but because He was in them, and because they were here, the whole world was here too . . . all those people who had lived in the past, and all those yet to come.
I came out into the street and walked for a long time in the crowds. It was the same here, on every side, in every passer-by, everywhere—Christ.7 

Our practice of self righteous self defense in times of criticism and reproach may delay the revelation that God, not bound by time and space, is building our consistency and integrity to prepare us for our mission.

References

1	(n.d.). Exodus, chapter 2 - United States Conference of Catholic Bishops. Retrieved July 16, 2019, from http://www.usccb.org/bible/exodus/2
2	(n.d.). Psalms, chapter 69 - United States Conference of Catholic Bishops. Retrieved July 16, 2019, from http://www.usccb.org/bible/psalms/69
3	(n.d.). Matthew, chapter 11 - United States Conference of Catholic Bishops. Retrieved July 16, 2019, from http://www.usccb.org/bible/matthew/11
4	(n.d.). Creighton U Daily Reflections .... Retrieved July 16, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 16, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Our Lady of Mount Carmel (Optional Memorial) - Mass Readings and .... Retrieved July 16, 2019, from https://wau.org/meditations/2019/07/16/
7	(n.d.). Christ Is Everywhere — Center for Action and Contemplation. Retrieved July 16, 2019, from https://cac.org/christ-is-everywhere-2019-07-16/

Isolated in our independent pursuit of wealth

From a taut song against abuse of wealth to our desire for an abiding peace, the texts of the Roman Catholic Lectionary today offer us much for contemplation.

Our desires 

The Prophet Ezekiel mocks the arrogance of Tyre’s leader.

* [28:1–10] Ezekiel mocks the arrogance of Tyre’s leader, who mistakes the city’s commercial success for evidence of his divinity. At the hands of a foreign army, commissioned by the only God worthy of the name, this leader dies a humiliating, unceremonious death.

In the Gospel of Matthew, Jesus concludes teaching on the challenge of riches inspired by encountering the rich young man.

* [19:16–30] Cf. Mk 10:17–31. This story does not set up a “two-tier” morality, that of those who seek (only) eternal life (Mt 19:16) and that of those who wish to be perfect (Mt 19:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Mt 19:22) to enter the kingdom (Mt 19:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Mt 27:57). But only the poor in spirit (Mt 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one’s possessions. The Twelve, who have given up everything (Mt 19:27) to follow Jesus, will have as their reward a share in Jesus’ (the Son of Man’s) judging the twelve tribes of Israel (Mt 19:28), and all who have similarly sacrificed family or property for his sake will inherit eternal life (Mt 19:29).

Wayne Jackson presents “A Study of the King of Tyre Prophecy in Ezekiel 28”.

But the king’s power and riches corrupted him; unrighteousness consumed him. He became violent and egotistical. The Sovereign of the earth thus declared his impending doom.
“I have cast you as profane out of the mountain of God” (vv. 15-17).
The verb is a prophetic perfect. That which is certain to happen is spoken of as if it were accomplished already (Block, p. 116).

Colleen Chiacchere invites us to focus on what is truly important, cautioning that the focus on material wealth is a poisonous recipe for our hearts, and, ultimately, our futures.

Today we celebrate Pope Pius X, who was known for his focus on Christ, and for renewing all things through Christ during his tenure in Rome.
I think, too, of St. Ignatius, founder of the Jesuits, as he sought to set everything down literally with is sword and figuratively by his dedication, at the statue of the Black Madonna in Montserrat, Spain.  His conversion led him to leave behind stability and accumulated wealth to be a poor beggar, a pilgrim of Christ. Ignatius’ prominent example of striving to model Christ’s poverty gives us a lens from which to view our own need for conversion.

A Post by Franciscan Media notes that Pius X humble background was no obstacle in relating to a personal God and to people whom he loved genuinely. Pius X gained his strength, his gentleness and warmth for people from the source of all gifts, the Spirit of Jesus.

While he did not author a famous social encyclical as his predecessor had done, he denounced the ill treatment of indigenous peoples on the plantations of Peru, sent a relief commission to Messina after an earthquake, and sheltered refugees at his own expense.
On the 11th anniversary of his election as pope, Europe was plunged into World War I. Pius had foreseen it, but it killed him. “This is the last affliction the Lord will visit on me. I would gladly give my life to save my poor children from this ghastly scourge.” He died a few weeks after the war began, and was canonized in 1954.

Don Schwager quotes John Chrysostom, 347-407 A.D., on “Who can enter the kingdom of heaven”?

"What then did Christ say? 'How difficult it will be for the rich to enter the kingdom of heaven.' He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one’s own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else's. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 63.2)

The Word Among Meditation on Matthew 19:23-30 shares that Jesus knew that having the wrong mindset toward money and possessions can lead us to deny God his rightful place in our lives.

We may become self-serving and think only of our comfort and our desire for greater and greater financial security. Or we may be easily distracted by the cares and responsibilities that come with greater wealth. For instance, we may spend all our time and energy worrying about our bank accounts and trying to protect all that we have. Or we can get a false sense of security that leads to a greater sense of pride and self-sufficiency. No wonder Jesus gave such a strong word of warning!

Friar Jude Winkler discusses arrogance coming before the fall in the passage from Ezekiel. The end of the text today from Matthew, or the source text in Mark, is often associated with the Gospel of Wealth. Friar Jude asserts that Francis of Assisi, by his vow of poverty, resulting in not having one thing enabled him to embrace all things.

Corrie Mitchell cites Ten Bible Verses Prosperity Gospel Preachers Need to Stop Misusing. One is based on the source of Matthew’s Gospel Mark 10:17-31 ( particularly Mark 10:29-30).

Fr. Richard Rohr, OFM, introduces James Finley who describes the Four Noble Truths that the Buddha taught and embodied for the rest of his life that lead to the Noble Eightfold Path which is the way of life in which one is liberated from the tyranny of suffering.

The Noble Eightfold Path includes eight “right practices”: right view, right thinking, right speech, right action, right livelihood, right diligence, right mindfulness, and right concentration.

Our desire to accumulate wealth may be a false journey to avoid suffering. Father Richard connects to what Christians might call “surrender to the will of God.” as a way of abiding peace and equanimity in the rise and fall of daily circumstances. He asserts that if we do not transform our pain we will most certainly transmit it. Meditation or contemplation helps us stay on this path and allow ourselves to be changed at the deepest levels.

References

(n.d.). Ezekiel, chapter 28 - United States Conference of Catholic Bishops. Retrieved August 21, 2018, from http://www.usccb.org/bible/ezekiel/28
(n.d.). Matthew 19. Retrieved August 21, 2018, from http://www.usccb.org/bible/matthew/matthew19.htm
(n.d.). A Study of the King of Tyre Prophecy in Ezekiel 28 : Christian Courier. Retrieved August 21, 2018, from https://www.christiancourier.com/articles/1150-study-of-the-king-of-tyre-prophecy-in-ezekiel-28-a
(n.d.). Creighton U Daily Reflections .... Retrieved August 21, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). Saint Pius X – Franciscan Media. Retrieved August 21, 2018, from https://www.franciscanmedia.org/saint-pius-x/
(n.d.). Daily Scripture Readings and Meditations. Retrieved August 21, 2018, from http://dailyscripture.servantsoftheword.org/
(n.d.). Meditations - The Word Among Us. Retrieved August 21, 2018, from https://wau.org/meditations/
(2016, September 24). OnFaith Discussion: Ten Bible Verses Prosperity Gospel Preachers .... Retrieved August 21, 2018, from https://www.onfaith.co/discussion/ten-bible-verses-prosperity-gospel-preachers-need-to-stop-misusing
(n.d.). Daily Meditations Archives - Center for Action and Contemplation. Retrieved August 21, 2018, from https://cac.org/category/daily-meditations/

We sin and Soul work