True wealth
Commentary
Object:
"What's in your safe?" This question from an advertisement about investing in gold queries the human heart. Are your investments secure or are they only paper-thin? Do you have what you need in order to live your dreams? Ever since the 2008 recession, there has been an aggressive attempt by gold suppliers to appeal to people's desire for security and wealth. Gold has increased in value phenomenally over time, so it is a very attractive offer. In nearly half a century, the price of gold has risen from $37/oz. to over $1,300/oz.
John Bogle, founder and former CEO of the Vanguard Mutual Fund Group, shares in his book Enough that one of his favorite hymns is "God of Grace and God of Glory." He then quotes from the hymn these words: "Cure Thy children's warring madness, bend our pride to Thy control; Shame our wanton, selfish gladness, rich in things and poor in soul." This materially wealthy man acknowledges that true wealth is not to be found in things, which he acknowledges in time and by chance can easily be taken from one.
In her autobiographical book Kisses from Katie, Katie Davis reflects upon her life after she took a three-week trip to Uganda as a teenager -- which turned in to a one-year "temporary" investment before she went to college -- which turned into a life's calling to live in that country and create an adoptive family of many children who call her "Mommy," for her a name worth more than its weight in gold. She writes, "I hadn't realized what a transformation had taken place while I had been in Uganda, the spiritual richness I had experienced in material poverty and the spiritual poverty I felt now in a land of material wealth" (referring to the United States). One only has to walk by the Trump International Hotel at 1 Central Park West in Manhattan to see a symbol of this wealth. But for Katie, her true wealth is carried in her heart as she thanks God for the relationships she has with her adopted children.
In our texts for this week, we see three different expressions from individuals who understand what it means to be rich toward God in the midst of other concerns -- whether that be fear during wartime, establishing a new career, or weighing the inequities between the rich and the poor. True wealth is not to be found in gold, the accumulation of wealth, popularity, success, or even peace. True wealth is discovered in one's relationship with God and how that guides one's relationships with others -- in whatever circumstances one finds oneself.
Jeremiah 32:1-3a, 6-15
In the Rijksmuseum in Amsterdam, one can view the somber portrait Jeremiah Mourning Over the Destruction of Jerusalem by Rembrandt van Rijn, 17th century Baroque artist. It is an emotionally moving work that transports one over time to the 6th century BCE when the Babylonian army crushed Jerusalem, destroyed the temple, and carried so many off into exile. If ever there was a time for discouragement and depression, this was it.
Earlier in his writing, Jeremiah verbalized the futility of the time when he chided the people who were investing their hopes in the very presence and structure of the temple. "Do not trust in these deceptive words: 'This is the temple of the Lord, the temple of the Lord, the temple of the Lord' " (7:4). Like a broken record when the needle gets stuck in the grove, this confidence will get them nowhere. Babylon was on the march; like Assyria, which was likened by Isaiah to the rod of God's anger, the Babylonians, according to Jeremiah, would inflict God's judgment upon the people for their faithlessness.
For Jeremiah, as prophet of the Lord forth-telling God's word to the people, this should and could be a time of repentance. "For if you truly amend your ways… THEN [emphasis mine] I will dwell with you in this place" (7:5-7). As it turned out, it was not to be. Destruction was the main course on the menu for the day. After the walls were breached in 586 BCE following an eighteen-month siege, the temple and the king's palace were burned. Jeremiah reports that 4,600 people were deported to Babylonia. In 2 Kings 25:12 we learn: "The captain of the guard left some of the poorest people of the land to be vinedressers and tillers of the soil."
It is in the midst of this that Jeremiah buys some property! What a powerful parable of hope, enacted -- not just words spoken! Jeremiah was under arrest during the time of this real estate transaction, underscoring the potency of his hope. It was not as if he were out and about, wheeling and dealing to assure his fortunes during these bad times. Of all people, Jeremiah was truly in a spot: his own people held him captive while the enemies of the people were accomplishing the captivity of the lot of them -- double jeopardy!
Yet, in profound prophetic fashion, Jeremiah listens to the soundings of God in the cacophony of war and perceives a melody of hope, like counterpoint in Bach or Chopin providing concurrent themes, stirring the heart for courageous action in spite of all appearances.
Jeremiah perceives true wealth -- not in the clinking of gold coins in his hands, nor in the temple, nor in his personal freedom, nor even in the land itself: Jeremiah perceives true wealth in the sound of God's voice declaring "Houses and fields and vineyards shall again be bought in this land" (32:15). Consistent with his overarching call to the people to live rich toward God, who is their provider and guarantor of present and future hope, Jeremiah provides a practical parable in which the people can catch a glimmer of reassurance that all is not lost, although there is a debt to pay for a time.
1 Timothy 6:6-19
Many questions abound as to whether Paul wrote this letter, or a secretary or an unknown individual who borrowed Paul's name for the sake of authority. Was Timothy the actual recipient? What does it mean that this letter may have been written in the early second century and not during the tumultuous beginnings of the Christian community in the first century?
Let's just set these scholarly questions aside for now and deal with the pertinence of the closing words of this letter for any Christian, whether an official leader in the church or an individual who occupies a seat among many at worship. The content is even germane to those who are self-described as spiritual but not religious, keeping distant from the ritual practices of the worshiping community.
After discussing false teachers, prayer, worship, the qualifications of bishops (local pastors at that time) and deacons, summarizing the mystery of the faith, and addressing how to treat various groups within the church (like the elderly and widows), the writer hones in on qualities of the spirit and behaviors that are consistent with Christian identity. With this the writer of 1 Timothy closes out the letter.
With an echo of wisdom literature, the writer reflects on our nakedness in living and in dying. We enter this life with nothing and we leave this life with nothing. Both Job (1:21) and Koheleth (Ecclesiastes 5:15) are like-minded in this. In light of this, godliness and contentment are lifted up as dual themes, like two legs on which to stand, to guide the Christian walk. Both godliness and contentment arise from a humble spirit. Humility acknowledges that we are creatures of the Creator; this was Job's final insight that quieted his long, contentious conversation with God. As creatures, we are to model our lives after the character of God -- hence, godliness. This is given definition a few verses later with such words as "righteousness… love, endurance, gentleness… to be rich in good works, generous, and ready to share" (6:11,18). This is in stark contrast to the haughty arrogance of those who think that they are "self-defined" and thus "self-made." What can so easily follow is self-absorption, driven by self-ishness.
The writer of this letter wants Timothy -- and any other reader who happens upon it -- to beware of temptations that distract one from godliness and contentment. Our capitalistic and consumer mentality can easily do this. We set our eyes upon the wealth of accumulation of things or money or relationships or honors -- all of which can give one powerful leverage in dealing with the opportunities and challenges of daily life. Such power can deceive one into thinking that "all things are possible simply because I wish it to be so." With this attitude, the high and the mighty have often stumbled over sexual indiscretions, financial deceptions, political entanglements, and illegal dealings.
It is not that wealth itself, as measured by earthly standards, is a bad thing. How it is used is the measure of the matter. Wealthy Christians are to be encouraged to remember that their true wealth is in their relationship with God through Jesus. Then, their wealth is to be invested, not only in enjoying the gift of life, but also in doing good. See Ecclesiastes 3:12-13 (NIV)! Here the spirit of generosity is to lead one to share with others. This "really is life" (6:19) and gives practical meaning to "the eternal life" the Christian is encouraged "to take hold of" (6:12). Here, it is beneficial to think not so much in terms of the life beyond this life in some futuristic, other-worldly way, as it is to think of the depth and vibrancy of this life now here on earth when lived "rich toward God" (Luke 12:21).
Luke 16:19-31
A rich man dressed in purple: God's chosen color! Solomon's Temple was festooned in purple drapes (2 Chronicles 3:14). The high priest's robe was to be of this hue (Exodus 28:31); even common Israelites were to have a string of tekhelet tied to the corner fringes of their garment to keep them mindful of their relationship with God (Numbers 15:38-39).
Tekhelet is the word for the special color that is associated with the biblical people of God. Just what shade of color (blues to purples) is a matter for debate. There is even a term for its study: porphyrology, the study of purple.
The specific identification of this color in Jesus' parable is a tell-tale indictment against the rich man, who should have known better. His colored clothes are an indicator of who he is -- or in this case whose he is. He is a son of Abraham, one of God's chosen people, dressed in God's chosen color. His behavior, to the contrary, showed that he betrayed his heritage.
It is one thing to be rich; it is another to ignore the poor. Two prevalent themes throughout the law, prophets and writings is that prosperity is the reward of the righteous and that blessings are to be shared as one cares for the less fortunate. Wealth is considered a blessing and is to be enjoyed -- yes. However, wealth is also to be a resource that is to serve those in need. The rich man betrayed is blessings by ignoring Lazarus at the gate. There are consequences for this, as the prophets have proclaimed throughout the ages.
The rich man has lost the grace-filled life, represented by his departure to Hades and the torments that he endures there. He could have invited Lazarus in to share his opulence so that both could be dressed in purple with a righteous pride: the rich for using wealth as it is intended, and the poor for receiving a sign of the grace of God for all. The rich man becomes a sign to be heeded by the rich in America and around the world. God does not discourage enjoyment of blessings; but God does more than encourage sharing those blessings: God commands it. Not to do so fades the color of how we are to beautify this world and distances us from God, likened to a great chasm that would make the distance across the Grand Canyon seem like a step.
Lazarus, in contrast, is transported to the bosom of Abraham, a corollary image to what Jesus says elsewhere when he speaks of the poor receiving the kingdom, the hungry being filled, and the sorrowful laughing (Luke 6:20-21). Lazarus is the poor of the world -- in every country on every landscape. They are not to be ignored! How interesting to observe that Lazarus is the only person in any of Jesus' parables who has a name! How easy it is to ignore people when you don't know them by name. But how different it is once there is a name to a face, a personal identity to a global crisis.
Jesus presses this matter in his parable by granting Lazarus a place in Abraham's bosom. Lazarus is the Latinized form of the Hebrew name Eleazor, meaning God is my help. By Lazarus being granted privileged place with Abraham, Jesus is saying that God's passion is to help the poor. This is God's work, if you will. It remains for our hands to help accomplish it.
To accomplish it we have to have our eyes on the landscape. Observe that the story Jesus told did not fault the rich man for being intentionally mean to Lazarus by removing him from the gate, or kicking him as he passed him by, or sending him to jail because he was a nuisance. His fault was that he paid no notice to Lazarus, even though he was such a visible part of the landscape. If one claims to be a child of God, part of the colored pallet of God's love, then the law and prophets and writings -- as well as the resurrection of Jesus -- clearly point one to walk the path of righteousness on which there is life and true wealth. This path is characterized by the qualities of justice, kindness and humility (Micah 6:8). Herein is life that knows no chasm between the lover and the beloved.
Application
Jesus' gospel story was told 2,000 years ago. Yet it is timeless. In a striking article in the United Nations publication Development Forum, two writers from India begin with this description of our global condition:
Humanity never needed a global social contract more than it does now, but as things stand, our common future is sharply divided between two disparate worlds. Abysmal poverty and hunger coexist with extraordinary wealth and over consumption; unprecedented knowledge with widespread illiteracy; and incredible technological and military might with abject powerlessness.
(Anil Agarwal and Sunita Narain, "We can no longer subsidize the North," May–June 1992)
Although written more than two decades ago, these words ring just as true today of the USA as well as the world. The disparity between rich and poor is a template that could pertain to just about any society from any age. Also, remember that the poor in America are wealthy by international standards when compared with the poorest of the poor in so many countries of the world.
Although this should never be minimized and the church needs to speak out about the financial inequities that impoverish the community as a whole, we need to speak a fundamental word that sets the foundation for doing so.
True wealth will be found only when we are "rich toward God," to borrow Jesus' words from another story (Luke 12:21). Saint Paul directs us to "set your minds on things that are above, not on things that are on earth" (Colossians 3:2). Let us understand this not as "pie in the sky by and by," but as those eternal verities that determine how we live well during our time on earth.
Do you remember the program on television that ran a few years ago called Lifestyles of the Rich and Famous? What would life look like for the "Rich and Faithful," the lifestyle of those people whose true wealth is seen in their relationship with God?
First, we will understand who we are -- and who others are: a child of God, beloved of the Lord. When I was a child, my friends and I had a little saying that we would often repeat when we felt down in the dumps. It went like this: "Nobody loves me; everybody hates me; guess I'll go eat some worms." Whatever our state in life we can feel like this; we need to be reminded over and over again who we are in the eyes of God: "Children of the heavenly Father," as the hymn states so clearly. What wealth of identity!
Second, in the lifestyle of the rich and faithful we will see God in everything, as Paul writes: "God is in all things working together for good for those who love him." As we live rich toward God, all existence, all experience reflects in some way, somehow God's caring presence for us and for others. The individual who helps us in our time of need becomes an angel sent from God's throne of mercy. The person with AIDS or the starving stranger becomes the very suffering of God crying out for our compassionate response, not our judgment. The person who wronged us weeks or even years ago becomes the messenger from God to train us in patience and forgiveness, not anger and resentment. What wealth of vision!
And third, in the lifestyle of the rich and faithful we will see all our resources/assets as temporary blessings that have meaning as they are shared in some way with others. Ecclesiastes 2 wisely reminds us that the fate of both rich and poor, righteous and unrighteous, wise and fool is the same: death. This could be vanity of vanities; however, one biblical scholar has summarized his understanding of the message of wisdom literature (Ecclesiastes especially) in this way: enjoy when you can and care when you should. This is consistent with the wisdom Jesus imparted when he talked about partying with the bridegroom and also caring for "the least of these." What wealth of purpose!
This is life that is rich toward God! It is true wealth of identity, vision and purpose -- inherited through our relationship with God through Christ Jesus.
Worship Application
Here is a Call to Worship for use when the assembly gathers; this can be said at the baptismal font:
Blessed are the poor in spirit,
… for theirs is the kingdom of heaven.
Blessed are those who hunger and thirst for righteousness
… for they will be filled.
Ho, everyone who thirsts, come to the waters.
Come, buy and drink without money and without price.
Your wealth is to be rich toward God!
Here is a Benediction to use as a sending blessing:
God is able to provide you with every blessing in abundance,
… so that you may always have enough of everything
… and may provide in abundance for every good work.
Go in peace. Do good work by investing in the work of God.
Both these options can be written as litanies to include the assembly:
Call to Worship (Pastor or Leader, depending on who leads this)
Pastor/Leader: Blessed are the poor in spirit,
Congregation: for theirs is the kingdom of heaven.
Pastor/Leader: Blessed are those who hunger and thirst for righteousness,
Congregation: for they will be filled.
Pastor/Leader: Ho, everyone who thirsts, come to the waters.
Congregation: We have no wealth.
Pastor/Leader: Come, buy and drink without money and without price.
Congregation: Our wealth is to be rich toward God!
Benediction (Pastor or Leader, depending on who leads this)
Pastor/Leader: God is able to provide you with every blessing in abundance,
Congregation: so that we may always have enough of everything.
Pastor/Leader: God's purpose is to provide for you in abundance for every good work.
Congregation: We will do good work by investing in the work of God.
Pastor/Leader: Go in peace.
Congregation: Our peace is in serving the Lord in whom we find our true wealth.
John Bogle, founder and former CEO of the Vanguard Mutual Fund Group, shares in his book Enough that one of his favorite hymns is "God of Grace and God of Glory." He then quotes from the hymn these words: "Cure Thy children's warring madness, bend our pride to Thy control; Shame our wanton, selfish gladness, rich in things and poor in soul." This materially wealthy man acknowledges that true wealth is not to be found in things, which he acknowledges in time and by chance can easily be taken from one.
In her autobiographical book Kisses from Katie, Katie Davis reflects upon her life after she took a three-week trip to Uganda as a teenager -- which turned in to a one-year "temporary" investment before she went to college -- which turned into a life's calling to live in that country and create an adoptive family of many children who call her "Mommy," for her a name worth more than its weight in gold. She writes, "I hadn't realized what a transformation had taken place while I had been in Uganda, the spiritual richness I had experienced in material poverty and the spiritual poverty I felt now in a land of material wealth" (referring to the United States). One only has to walk by the Trump International Hotel at 1 Central Park West in Manhattan to see a symbol of this wealth. But for Katie, her true wealth is carried in her heart as she thanks God for the relationships she has with her adopted children.
In our texts for this week, we see three different expressions from individuals who understand what it means to be rich toward God in the midst of other concerns -- whether that be fear during wartime, establishing a new career, or weighing the inequities between the rich and the poor. True wealth is not to be found in gold, the accumulation of wealth, popularity, success, or even peace. True wealth is discovered in one's relationship with God and how that guides one's relationships with others -- in whatever circumstances one finds oneself.
Jeremiah 32:1-3a, 6-15
In the Rijksmuseum in Amsterdam, one can view the somber portrait Jeremiah Mourning Over the Destruction of Jerusalem by Rembrandt van Rijn, 17th century Baroque artist. It is an emotionally moving work that transports one over time to the 6th century BCE when the Babylonian army crushed Jerusalem, destroyed the temple, and carried so many off into exile. If ever there was a time for discouragement and depression, this was it.
Earlier in his writing, Jeremiah verbalized the futility of the time when he chided the people who were investing their hopes in the very presence and structure of the temple. "Do not trust in these deceptive words: 'This is the temple of the Lord, the temple of the Lord, the temple of the Lord' " (7:4). Like a broken record when the needle gets stuck in the grove, this confidence will get them nowhere. Babylon was on the march; like Assyria, which was likened by Isaiah to the rod of God's anger, the Babylonians, according to Jeremiah, would inflict God's judgment upon the people for their faithlessness.
For Jeremiah, as prophet of the Lord forth-telling God's word to the people, this should and could be a time of repentance. "For if you truly amend your ways… THEN [emphasis mine] I will dwell with you in this place" (7:5-7). As it turned out, it was not to be. Destruction was the main course on the menu for the day. After the walls were breached in 586 BCE following an eighteen-month siege, the temple and the king's palace were burned. Jeremiah reports that 4,600 people were deported to Babylonia. In 2 Kings 25:12 we learn: "The captain of the guard left some of the poorest people of the land to be vinedressers and tillers of the soil."
It is in the midst of this that Jeremiah buys some property! What a powerful parable of hope, enacted -- not just words spoken! Jeremiah was under arrest during the time of this real estate transaction, underscoring the potency of his hope. It was not as if he were out and about, wheeling and dealing to assure his fortunes during these bad times. Of all people, Jeremiah was truly in a spot: his own people held him captive while the enemies of the people were accomplishing the captivity of the lot of them -- double jeopardy!
Yet, in profound prophetic fashion, Jeremiah listens to the soundings of God in the cacophony of war and perceives a melody of hope, like counterpoint in Bach or Chopin providing concurrent themes, stirring the heart for courageous action in spite of all appearances.
Jeremiah perceives true wealth -- not in the clinking of gold coins in his hands, nor in the temple, nor in his personal freedom, nor even in the land itself: Jeremiah perceives true wealth in the sound of God's voice declaring "Houses and fields and vineyards shall again be bought in this land" (32:15). Consistent with his overarching call to the people to live rich toward God, who is their provider and guarantor of present and future hope, Jeremiah provides a practical parable in which the people can catch a glimmer of reassurance that all is not lost, although there is a debt to pay for a time.
1 Timothy 6:6-19
Many questions abound as to whether Paul wrote this letter, or a secretary or an unknown individual who borrowed Paul's name for the sake of authority. Was Timothy the actual recipient? What does it mean that this letter may have been written in the early second century and not during the tumultuous beginnings of the Christian community in the first century?
Let's just set these scholarly questions aside for now and deal with the pertinence of the closing words of this letter for any Christian, whether an official leader in the church or an individual who occupies a seat among many at worship. The content is even germane to those who are self-described as spiritual but not religious, keeping distant from the ritual practices of the worshiping community.
After discussing false teachers, prayer, worship, the qualifications of bishops (local pastors at that time) and deacons, summarizing the mystery of the faith, and addressing how to treat various groups within the church (like the elderly and widows), the writer hones in on qualities of the spirit and behaviors that are consistent with Christian identity. With this the writer of 1 Timothy closes out the letter.
With an echo of wisdom literature, the writer reflects on our nakedness in living and in dying. We enter this life with nothing and we leave this life with nothing. Both Job (1:21) and Koheleth (Ecclesiastes 5:15) are like-minded in this. In light of this, godliness and contentment are lifted up as dual themes, like two legs on which to stand, to guide the Christian walk. Both godliness and contentment arise from a humble spirit. Humility acknowledges that we are creatures of the Creator; this was Job's final insight that quieted his long, contentious conversation with God. As creatures, we are to model our lives after the character of God -- hence, godliness. This is given definition a few verses later with such words as "righteousness… love, endurance, gentleness… to be rich in good works, generous, and ready to share" (6:11,18). This is in stark contrast to the haughty arrogance of those who think that they are "self-defined" and thus "self-made." What can so easily follow is self-absorption, driven by self-ishness.
The writer of this letter wants Timothy -- and any other reader who happens upon it -- to beware of temptations that distract one from godliness and contentment. Our capitalistic and consumer mentality can easily do this. We set our eyes upon the wealth of accumulation of things or money or relationships or honors -- all of which can give one powerful leverage in dealing with the opportunities and challenges of daily life. Such power can deceive one into thinking that "all things are possible simply because I wish it to be so." With this attitude, the high and the mighty have often stumbled over sexual indiscretions, financial deceptions, political entanglements, and illegal dealings.
It is not that wealth itself, as measured by earthly standards, is a bad thing. How it is used is the measure of the matter. Wealthy Christians are to be encouraged to remember that their true wealth is in their relationship with God through Jesus. Then, their wealth is to be invested, not only in enjoying the gift of life, but also in doing good. See Ecclesiastes 3:12-13 (NIV)! Here the spirit of generosity is to lead one to share with others. This "really is life" (6:19) and gives practical meaning to "the eternal life" the Christian is encouraged "to take hold of" (6:12). Here, it is beneficial to think not so much in terms of the life beyond this life in some futuristic, other-worldly way, as it is to think of the depth and vibrancy of this life now here on earth when lived "rich toward God" (Luke 12:21).
Luke 16:19-31
A rich man dressed in purple: God's chosen color! Solomon's Temple was festooned in purple drapes (2 Chronicles 3:14). The high priest's robe was to be of this hue (Exodus 28:31); even common Israelites were to have a string of tekhelet tied to the corner fringes of their garment to keep them mindful of their relationship with God (Numbers 15:38-39).
Tekhelet is the word for the special color that is associated with the biblical people of God. Just what shade of color (blues to purples) is a matter for debate. There is even a term for its study: porphyrology, the study of purple.
The specific identification of this color in Jesus' parable is a tell-tale indictment against the rich man, who should have known better. His colored clothes are an indicator of who he is -- or in this case whose he is. He is a son of Abraham, one of God's chosen people, dressed in God's chosen color. His behavior, to the contrary, showed that he betrayed his heritage.
It is one thing to be rich; it is another to ignore the poor. Two prevalent themes throughout the law, prophets and writings is that prosperity is the reward of the righteous and that blessings are to be shared as one cares for the less fortunate. Wealth is considered a blessing and is to be enjoyed -- yes. However, wealth is also to be a resource that is to serve those in need. The rich man betrayed is blessings by ignoring Lazarus at the gate. There are consequences for this, as the prophets have proclaimed throughout the ages.
The rich man has lost the grace-filled life, represented by his departure to Hades and the torments that he endures there. He could have invited Lazarus in to share his opulence so that both could be dressed in purple with a righteous pride: the rich for using wealth as it is intended, and the poor for receiving a sign of the grace of God for all. The rich man becomes a sign to be heeded by the rich in America and around the world. God does not discourage enjoyment of blessings; but God does more than encourage sharing those blessings: God commands it. Not to do so fades the color of how we are to beautify this world and distances us from God, likened to a great chasm that would make the distance across the Grand Canyon seem like a step.
Lazarus, in contrast, is transported to the bosom of Abraham, a corollary image to what Jesus says elsewhere when he speaks of the poor receiving the kingdom, the hungry being filled, and the sorrowful laughing (Luke 6:20-21). Lazarus is the poor of the world -- in every country on every landscape. They are not to be ignored! How interesting to observe that Lazarus is the only person in any of Jesus' parables who has a name! How easy it is to ignore people when you don't know them by name. But how different it is once there is a name to a face, a personal identity to a global crisis.
Jesus presses this matter in his parable by granting Lazarus a place in Abraham's bosom. Lazarus is the Latinized form of the Hebrew name Eleazor, meaning God is my help. By Lazarus being granted privileged place with Abraham, Jesus is saying that God's passion is to help the poor. This is God's work, if you will. It remains for our hands to help accomplish it.
To accomplish it we have to have our eyes on the landscape. Observe that the story Jesus told did not fault the rich man for being intentionally mean to Lazarus by removing him from the gate, or kicking him as he passed him by, or sending him to jail because he was a nuisance. His fault was that he paid no notice to Lazarus, even though he was such a visible part of the landscape. If one claims to be a child of God, part of the colored pallet of God's love, then the law and prophets and writings -- as well as the resurrection of Jesus -- clearly point one to walk the path of righteousness on which there is life and true wealth. This path is characterized by the qualities of justice, kindness and humility (Micah 6:8). Herein is life that knows no chasm between the lover and the beloved.
Application
Jesus' gospel story was told 2,000 years ago. Yet it is timeless. In a striking article in the United Nations publication Development Forum, two writers from India begin with this description of our global condition:
Humanity never needed a global social contract more than it does now, but as things stand, our common future is sharply divided between two disparate worlds. Abysmal poverty and hunger coexist with extraordinary wealth and over consumption; unprecedented knowledge with widespread illiteracy; and incredible technological and military might with abject powerlessness.
(Anil Agarwal and Sunita Narain, "We can no longer subsidize the North," May–June 1992)
Although written more than two decades ago, these words ring just as true today of the USA as well as the world. The disparity between rich and poor is a template that could pertain to just about any society from any age. Also, remember that the poor in America are wealthy by international standards when compared with the poorest of the poor in so many countries of the world.
Although this should never be minimized and the church needs to speak out about the financial inequities that impoverish the community as a whole, we need to speak a fundamental word that sets the foundation for doing so.
True wealth will be found only when we are "rich toward God," to borrow Jesus' words from another story (Luke 12:21). Saint Paul directs us to "set your minds on things that are above, not on things that are on earth" (Colossians 3:2). Let us understand this not as "pie in the sky by and by," but as those eternal verities that determine how we live well during our time on earth.
Do you remember the program on television that ran a few years ago called Lifestyles of the Rich and Famous? What would life look like for the "Rich and Faithful," the lifestyle of those people whose true wealth is seen in their relationship with God?
First, we will understand who we are -- and who others are: a child of God, beloved of the Lord. When I was a child, my friends and I had a little saying that we would often repeat when we felt down in the dumps. It went like this: "Nobody loves me; everybody hates me; guess I'll go eat some worms." Whatever our state in life we can feel like this; we need to be reminded over and over again who we are in the eyes of God: "Children of the heavenly Father," as the hymn states so clearly. What wealth of identity!
Second, in the lifestyle of the rich and faithful we will see God in everything, as Paul writes: "God is in all things working together for good for those who love him." As we live rich toward God, all existence, all experience reflects in some way, somehow God's caring presence for us and for others. The individual who helps us in our time of need becomes an angel sent from God's throne of mercy. The person with AIDS or the starving stranger becomes the very suffering of God crying out for our compassionate response, not our judgment. The person who wronged us weeks or even years ago becomes the messenger from God to train us in patience and forgiveness, not anger and resentment. What wealth of vision!
And third, in the lifestyle of the rich and faithful we will see all our resources/assets as temporary blessings that have meaning as they are shared in some way with others. Ecclesiastes 2 wisely reminds us that the fate of both rich and poor, righteous and unrighteous, wise and fool is the same: death. This could be vanity of vanities; however, one biblical scholar has summarized his understanding of the message of wisdom literature (Ecclesiastes especially) in this way: enjoy when you can and care when you should. This is consistent with the wisdom Jesus imparted when he talked about partying with the bridegroom and also caring for "the least of these." What wealth of purpose!
This is life that is rich toward God! It is true wealth of identity, vision and purpose -- inherited through our relationship with God through Christ Jesus.
Worship Application
Here is a Call to Worship for use when the assembly gathers; this can be said at the baptismal font:
Blessed are the poor in spirit,
… for theirs is the kingdom of heaven.
Blessed are those who hunger and thirst for righteousness
… for they will be filled.
Ho, everyone who thirsts, come to the waters.
Come, buy and drink without money and without price.
Your wealth is to be rich toward God!
Here is a Benediction to use as a sending blessing:
God is able to provide you with every blessing in abundance,
… so that you may always have enough of everything
… and may provide in abundance for every good work.
Go in peace. Do good work by investing in the work of God.
Both these options can be written as litanies to include the assembly:
Call to Worship (Pastor or Leader, depending on who leads this)
Pastor/Leader: Blessed are the poor in spirit,
Congregation: for theirs is the kingdom of heaven.
Pastor/Leader: Blessed are those who hunger and thirst for righteousness,
Congregation: for they will be filled.
Pastor/Leader: Ho, everyone who thirsts, come to the waters.
Congregation: We have no wealth.
Pastor/Leader: Come, buy and drink without money and without price.
Congregation: Our wealth is to be rich toward God!
Benediction (Pastor or Leader, depending on who leads this)
Pastor/Leader: God is able to provide you with every blessing in abundance,
Congregation: so that we may always have enough of everything.
Pastor/Leader: God's purpose is to provide for you in abundance for every good work.
Congregation: We will do good work by investing in the work of God.
Pastor/Leader: Go in peace.
Congregation: Our peace is in serving the Lord in whom we find our true wealth.
