By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Amos 6:1a, 4-7; Response: Psalm 146:7-10; Second Reading: 1 Timothy 6:11-16; Gospel: Luke 16:19-31
At the time of the prophet Amos, the 12 tribes of Israel had divided into two kingdoms. First, there was the kingdom of “Judah” in the south with its king and temple in Jerusalem, also called “Zion.” Second, was the northern kingdom, which consisted of the other 10 tribes, together called “Israel.” The prophet Amos was originally from the southern kingdom (Judah), but he was active as a prophet in the northern kingdom — “Israel.”
In today’s reading, the prophet Amos criticizes those who are “complacent in Zion!” Thus, he criticizes the people of the southern kingdom of Judah. This prophecy paints a picture of people focused on their own physical comforts — lying on their beds and couches, eating lambs and calves, playing music and drinking wine. But here is the accusation against these complacent people: “yet they are not made ill by the collapse of Joseph!”
Here “Joseph” is a reference to the northern kingdom, called “Israel.” Two of the northern 10 tribes were named after Joseph’s two sons — Ephraim and Manasseh — from whom those two tribes were descended. This is called a “synecdoche” — a figure of speech where a part of a whole represents the whole. That is, the two Israelites tribes descended from Joseph are used to represent all 10 tribes of the northern kingdom: “Israel.”
During the time of the prophet Amos, the northern kingdom of Israel was threatened by the powerful Assyrian empire. Although Israel had not yet been conquered, the prophet warns about “the collapse of Joseph!” This could be understood as a warning about future destruction. Also, it could describe a moral collapse observed by the prophet. To avoid conquest by the Assyrians, the Israelites needed to be united in fidelity to the Lord God.
Today’s Responsorial Psalm is a typical “Praise Psalm.” This Psalm (146) both begins and ends with “Hallelujah!” — which means “Praise Yahweh” (the LORD). “Alleluia” is the Greek equivalent of the Hebrew “Hallelujah!” The remaining verses give reasons to praise the LORD. The Lord God provides for the oppressed, the hungry, captives, the blind, those “bowed down,” strangers, the fatherless and the widow. God brings justice to those in need. Further, “The LORD shall reign forever.” We expect that the Lord God’s justice will triumph at the end of time. At that time, all earthly injustices will come to an end.
Next is St. Paul’s first letter to Timothy. These verses are part of the letter’s conclusion, which advises on how to live Christ’s gospel. Thus: “pursue righteousness, devotion, faith, love, patience, and gentleness.” This advice is addressed to “You (singular), O man of God.” Three times the letter indicates that it is addressed to Timothy — in verses 1:2, 1:18, and 6:20.
The letter anticipates “the appearance of our Lord Jesus Christ.” This refers to Christ’s future second coming — when Christ will come in glory and judgment. Timothy is advised “to keep the commandment without stain or reproach.” Christ is given the titles “King of kings and Lord of lords.” These titles indicate that Jesus is the greatest king and the greatest lord. Jesus will triumph over every earthly power — over every king and every lord. Jesus is described as someone “whom no human being has seen or can see.” Recall Exodus 33:18-23, where Moses asks to see God’s glory. Responding, God tells Moses, “But you cannot see my face, for no one can see me and live.”
In today’s Gospel, Jesus tells the Pharisees a parable about a poor man and a rich man. We are given the name of the poor man — Lazarus — but we are not given the rich man’s name. The rich man is sometimes called “Dives.” This is how the Latin Vulgate translates “rich man” into Latin. We should not confuse this parable’s Lazarus with Jesus’ friend Lazarus, whom Jesus raises from the dead (see John 11).
Last Sunday’s Gospel was Luke 16:1-13 — the parable of the “dishonest steward.” With this parable, Jesus taught that earthly wealth was “dishonest wealth.” Thus, we should not put our hope in earthly riches. Instead, we should serve God, who will reward the just.
Today’s Lazarus parable has a similar message. After his death, the poor man Lazarus is “carried away by angels to the bosom of Abraham.” In contrast, when the rich man died, he went to “the netherworld, where he was in torment.” The rich man’s suffering is depicted as a consequence of his experience of earthly comforts — and his apparent disregard for the earthly suffering of Lazarus and other poor people. Conversely, Lazarus is comforted in the afterlife, apparently as a consolation for his earthly suffering.
Even after death, the rich man thinks that he can command the services of the poor Lazarus. The rich man begs, “Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.” But Abraham denies the rich man’s request.
The rich man persists, saying: “Then I beg you, father, send him to my father’s house, for I have five brothers, so that he may warn them, lest they too come to this place of torment.” Abraham responds: “If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.” This is widely understood to be a reference to Jesus’ future resurrection — the ultimate sign of Jesus’ divinity, and a sign that God is acting in a definitive way to redeem humanity. But many people reject Jesus’ resurrection from the dead — this powerful sign which ought to bring us to belief in Jesus. Ultimately, belief is a choice. Disbelief is a refusal to accept this sign that God is acting to redeem humanity. Jesus says that such people also “will not listen to Moses and the prophets.” This refers to the Law and the Prophets of the Old Testament. In various ways, these writings foretell Jesus’ coming as Messiah.