Jackpot
  

“At that time, a man came to Jesus and asked, ‘Teacher, what good must I do to gain eternal life?’ He replied, ‘Why do you ask me about what is good? There is only one who is “good”. But if you wish to enter into life, keep the commandments.’ He asked him, ‘Which ones?’ Jesus replied, ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness; honour your father and mother; and, “You shall love your neighbour as yourself.”’ The young man replied to him, ‘I have kept all these commandments. ‘What do I still lack?’ Jesus replied, ‘If you wish to be perfect, go, sell your possessions and give the money to the poor; you will have treasure in heaven; then come and follow me.’ When the young man heard this, he went away sad, for he had great wealth.” (Mt 19:16–22)
 

The greatest question facing humanity, the question of eternal life, is one that underpins religions and fuels the economy: from bionics to the anti-ageing and transhumanism industries. They all operate on the notion of eternal life and the fear of death; to put it more accurately: they require an awareness of our own mortality in order to sell their visions of eternity. Ultimately, money itself is capable of doing this, because it can be used as a glittering medium for that purpose.

In Jesus’ time, this technique did not exist, but the same question did. Jesus gives a man who asks about eternal life the answer to behave ethically, as is customary in Judaism, and to keep the commandments (Mt 19:16–22). This involves a selection and combination of the Ten Commandments, which form the basic framework of Jewish life. Every Jew knew these commandments. Jewish piety was characterised by the observance of these commandments. But the man does not seem satisfied – he already keeps the commandments, as he assures us. So for him, it does not seem to be everything. He is particularly committed and really wants to know: How do I get everything out of life? How do I hit the ultimate jackpot?

The key point is this: it is not Jesus who decides who will hit this jackpot. That is the prerogative of the ‘one who is good’, who is God. But through his life and his teaching, Jesus makes it clear how it can be done: for example, by being able to forgive or remit debts. But apparently also by selling one’s possessions, donating the proceeds, and following Jesus. Jesus himself chose to live in poverty; it is said that he owned neither a bed nor any money. He did this to devote himself entirely to his mission, for he too knew that money can obscure one’s view of what is essential. A jackpot without money – yet he cannot manage entirely without money, because the requirement is to donate it. The commitment is crucial, and the question is whether one is truly capable of making that commitment.

The man here cannot part with his possessions; this leads him into sadness. The man cannot part with his wealth and walks away sadly. There is no condemnation of possessions, but rather a judgement on the inability to part with them. A person who cannot let go – in this case, of possessions – lives in sadness. The alternative is described in many other passages of the New Testament’s calling narratives and stories of faith: great joy. The jackpot that Jesus proclaims here is within reach and would have meant life in communion with Jesus: life with God, which constitutes the great jackpot – the treasure that was sought; the beautiful pearl in which all one’s possessions are invested (Mt 13:44–46).

Taking this final step, leaving behind what is most beloved and precious, questioning and abandoning one’s own premises of life, is evidently the hardest thing. Because Jesus knows this, it is also the last thing Jesus will ask of the man here.

Money conveys a sense of security and control; it promotes independence and self-determination. But even in the economy, there are major ‘depressions’ when money becomes an end in itself.

Eternal life, in biblical terms, is life with God; it is only possible if, in following Christ, the value of money in one’s own life does not play such a major role that it is no longer possible to part with it without hesitation. The Good Samaritan is an example of how money can be put to good use (Luke 10:25–37): Alongside first aid, it is the unrestricted use of money for the benefit of others that sustainably improves the life of those in need and enables rehabilitation. Money used in this way loses its power to bring about great depressions. Rather, it brings joy in and from life (Matt 13:44).

Aleksandra Brand