19th Sunday after Pentecost Year C

 Jeremiah 32:1-3a, 6-15; Psalm 91:1-6, 14-16; I Timothy 6:6-19; Luke 16:19-31.

And what of the future – land is bought during a siege, ungenerous wealth ends beyond a great abyss.

Jeremiah 32:1-3a, 6-15.  (The alternate reading is Amos 6:1a, 4-7.)

Here Jeremiah’s mission begins the gradual turn from judgment to hope. 

“Gradual” is the word, because Jeremiah did not offer any favorable prospects to the stubborn rebels in Jerusalem.  Seventy years must pass before any prospects of recovery can be looked for in Judah’s devastated land (Jeremiah 25:11; 29:4-9, and especially verse 10). 

Unlike our recent readings from Jeremiah, this passage does not offer impassioned visions and laments over the judgment and suffering of a wicked people and city.  This is a very deliberate and reasoned presentation of a highly improbable message.  Like the potter incident of chapter 18, this is prophecy by symbolic action, which the prophet experiences as guidance by God’s word. 

The narrative dwells on the details of this symbolic transaction.  You hear what is going to happen, then you hear it happen.  You hear about both copies of the purchase deed, and you get details such as the earthen jar in which the deed copies are to be stored.  You get the names and once even the grandfather’s name of the principal players of the episode.  This is being drawn out in detail as if it were the signing of the Treaty of Versailles.  All for a simple message:  “Houses and fields and vineyards shall again be bought in this land” (verse 15, NRSV). 

The importance of the message must be seen against the background of the occasion.  The city is under siege.  It has been in rebellion against the world’s main super-power for sometime, and will eventually hold out for a year and a half.  That was a very long time for a city to hold out – and very expensive in troops and resources tied up so long!  When the city does finally fall, how will the conqueror react? 

He will be ruthless, and everything will be devastated!  Every scrap of wealth will be taken away and all the people will die, be transported to distant lands, or left to wander in the land if they would have no social value as exiles. 

With this prospect obvious to every realistic observer, what is happening to real estate values, both here and in the suburbs?  What will the demand for land be in Anathoth (three miles north of Jerusalem) when Nebuchadnezzar has finished this campaign? 

That is the background of Jeremiah’s purchase of the family land in Anathoth.  When things look absolutely the worst for future prospects in this county, Jeremiah is directed by God to buy land. 

Land, however, for use in the distant future.  For the moment, the only hope lies with the Diaspora (see Chapter 29, which we will read in two weeks). 

Psalm 91:1-6, 14-16. 

The Psalm reading is for those who survive the destruction of the city of refuge besieged by Nebuchadnezzar.  When there is no earthly city available for God’s faithful, they remain dependent on God.  Being without a holy sanctuary, they are not without God.  The Diaspora is where they now “live in the shelter of the Most High,” abide “in the shadow of the Almighty.” 

The first part of the psalm is assurance that there IS such shelter for the faithful one.  It is a promise, almost in spite of all odds.  The dangers of unprotected places in the world are drawn out.  Safety from the “fowler,” from epidemic in the land (pestilence); safety from terrors at night, from drive-by shootings in the daytime (verse 5), and from all the diseases that threaten by night or day. 

God’s protected one will be secure from these. 

These assurances are given to the individual.  Diaspora is a life condition imposed first on individuals – which makes their communing together so much more important than in their old civic society.  All the pronouns of Psalm 91 are singular.  “You (singular) who live… who abide (singular)…” (verse 1).  When the great city is gone, each soul is alone with God. 

As other testimonies will make clear, this will lead to community, a community of survivors, one that is defined and shaped by having passed through God’s judgment.  For such a community of souls who love and trust God, God speaks directly but individually the promises of saving and well-being given in verses 14-16. 

I Timothy 6:6-19. 

The Epistle reading, like so many other readings this season, places the gospel in opposition to seeking riches.  First, there IS “gain” for the believer, who attains at least a godly life and “contentment” (sufficiency for life’s needs, see II Corinthians 9:8, where the same word is used). 

It is the nature of life that we brought nothing into the world with us and will take nothing out with us.  And yet – the temptation is before us of wanting to become rich.  Thus, “the love of money is a root of all kinds of evil” (verse 10, NRSV), and even leads some to abandon their faith. 

But the Apostle makes an urgent appeal, in what may be liturgical or hymnic language, to avoid such lures to destruction (verses 11-12).  The believer is to imitate Jesus in the “good confession” he made before Pontius Pilate.  (The only reference to Pilate outside the Gospels and Acts.)  The “commandment” – all the instructions for the faithful – is to be kept until Jesus’ manifestation at the end time, to whom a doxology is chanted in verses 15-16. 

But the Apostle seems to recognize that there are some of the faithful who will be rich – and will not immediately lose their possessions.  Guidance for them is given in verses 17-19, consisting mostly of urging them to seek the riches of righteousness and generosity rather than of the world.  By so doing, they may yet “take hold of the life that is really life” (verse 19). 

Luke 16:19-31. 

In the Gospel, the issue of wealth meets us in the classic story of the Rich Man and Lazarus.  (The text does not call this a parable, but interpreters invariably classify it as such.) 

What matters during their lives is the great disparity between the wealthy and the poverty-stricken.  The rich man is extremely rich, one who dressed exquisitely and dined sumptuously every day.  Lazarus (the only figure given a name in Jesus’ parables), lying right outside the entrance to the mansion (through some lapse in local vagrancy laws) was extremely poor, hoping for only some table crumbs.  Both the poor man and the rich man died and went to their rewards – and here is where the real story begins. 

The rich man burns in hell while the poor man luxuriates in banquet companionship with old patriarch Abraham.  (This is one of the clearest Biblical descriptions of this folklore view of the afterlife.)  The center of the episode (parable) is the dialogue between the rich man and Abraham. 

The rich man looks up and pleads with Abraham for a little relief from the fire of hell, but Abraham declares that there is an uncrossable abyss between heaven and hell.  (“You can’t get here from there!”)  The rich man had his rewards in the earthly life; now he pays the price. 

Abandoning hope for himself, the rich man has an altruistic urge and asks that Lazarus be sent to warn the rich man’s five brothers, who are still living it up in earthly plenty.  The reply is that they have Moses and the prophets, the law and the words of judgment and promise.  If living folks will not learn their responsibility from these, there is no hope for them, and even a dead man raised back to life will not convince them. 

(The Lazarus who is raised from the dead in the Gospel According to John, chapter 11, does not look like our poor man of Luke’s parable, but there also the scoffing opponents are not convinced by a resurrection from the dead.) 

The real abyss.  This story of the rich man and the poor man further confirms, in a more folksy way, the great abyss that this Gospel places between the rich and the saved (compare 6:20 and 24, the rich fool in 12:13-21, comments in 12:32-34, and “mammon” in 16:9-13).  This story insists that all have the scriptures to guide and warn them.  Such warning should make the extreme disparity between great wealth and great poverty unacceptable to the human community. 

The teaching here also insists that at some point it is too late.  The abyss, cutting off the chance to return in one’s daily living to faithfulness to God, will come – leaving only the fires of hell in place of extreme wealth. 

So it was told as Jesus continued his journey to Jerusalem. 

 

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