Seeing life from God's goodness and seeing it from the desires of one's heart are not the same thing. There is an eternal abyss of good, truth, holiness, justice, mercy, compassion, compassion, consolation, hope, self-realization. The Commandments of the Ancient Law are the first stage to live life according to the goodness of our God. They were given in a desert. Reading this event in spiritual, allegorical terms, we could say that they are the indispensable, what we can never do without, to cross the desert of life unscathed. But they are not the summit of the goodness of God, of his truth, of his charity, from which it is also the goodness, the truth, the charity of every man. Without Commandments we die in the desert of history. And today man is dying in his desert because of his superb and arrogant will with which he has decided that the Commandments do not serve him.
Today Jesus asks this man who spends his life to cultivate and increase his wealth, to leave everything, sell everything, give the money to the poor and then return to follow him on the path of the mission. This man is invited to immerse himself in the perfection of the charity and goodness of God. He is invited to be a living image of the Gift of the Father who is Jesus the Lord. 
Jesus came to teach every man to see his life not from the indispensable, but from the divine perfection of the charity and goodness of God. Who is He? It is the total gift of charity and of the truth that the Father has given to humanity for its eternal redemption. However, since his only life, his only gift is not enough, it is not enough, today he makes this proposal, he sends a strong, decisive invitation to a person because he too abandons almost nothing of the observance of the Commandments and gives himself everything to the charity and truth of God for the salvation of his brothers.
The delivery of man to the fullness of charity and of the truth of God is already accomplished in the Beatitudes. Even in the Beatitudes there is the minimum and the maximum, there is little and much, there is imperfection and perfection. In them there is the possibility of taking care of the things of this world, but also the explicit invitation to dedicate oneself to the things of the spirit, of God, to give every man the knowledge of the truth, to invite him to let himself be immersed in divine love.
Jesus' proposal of supreme perfection, the highest imitation of the goodness and charity of the Father who gives his only Son to death in order to manifest to the world all his love, his forgiveness, his mercy, saddened this man. He goes dark in the face. In fact, he owned many goods. But he did not possess the true good. He was devoid of true wealth. This is the perfect logic of God: in order to receive one must abandon oneself, in order to receive one must deprive oneself, in order to raise oneself it is urgent to strip oneself of what is pure ballast.
To fill a jug of fresh and thirst-quenching water, it is urgent to empty the mud inside. This was asked by Jesus to empty his amphora of all the false riches to put in it the true, the only true. The false good, the ephemeral good, tempts him, attracts him, conquers his heart. Between the choice of Jesus that He wanted to do and the renunciation of his goods, he chooses the goods and leaves Jesus. The sadness arises from the impossibility of being able to reconcile the two things. Either one or the other.
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