“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day.  And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and I saw Abraham far off and Lazarus at his side.  And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’  And he said, ‘No, Father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Deeper Dive

The parable highlights a radical reversal: On earth, the rich man feasts; Lazarus starves. After death, Lazarus is comforted; the rich man is in torment. This reflects the biblical theme that “the last will be first, and the first last” (cf. Luke 6:20–25). The rich man is not condemned for being rich, but for ignoring Lazarus. His sin is a failure of mercy—he sees the need but does nothing. Wealth brings responsibility, especially to the vulnerable. The “great chasm fixed” stresses the irreversibility of one’s eternal state after death. Choices in life matter permanently; there’s no post-mortem repentance in this parable. The rich man wants Lazarus to rise and warn his brothers, but Abraham replies: “They have Moses and the Prophets; let them hear them.” Even a miracle won’t persuade hearts closed to God. This underscores the sufficiency of Scripture and anticipates the rejection of Jesus’ resurrection by many. God cares deeply about how we treat the poor and marginalised. The parable provides one of Jesus’ clearest contrasts between eternal destinations. Miracles don’t guarantee belief—listening to God’s Word does. Today, we should look at how we treat those “at our gates”—the needy we encounter daily. Reflect on wealth: Do we use resources for self-indulgence or compassion?

But if we have food and clothing, we will be content with these. But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich, some have wandered away from the faith and pierced themselves with many pains. But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness.
Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, which he will bring about at the right time—he who is the blessed and only Sovereign, the King of kings and Lord of lords. It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honour and eternal dominion. Amen.”

Deeper Dive

In this passage, Paul exhorts Timothy to actively seek virtues that contrast with the drive for material wealth and status—qualities that align with Christian values. Pursuing righteousness involves living a morally pure life, centred around Christ-like living. Godliness involves devoutness in faith, while faith itself is undergirding trust and commitment to God. Love acts as the binding force of compassion and understanding. Endurance and gentleness reflect resilience in trials and a humble spirit. Historically rooted in the early church’s struggles, these qualities remain vital principles for Christian conduct. Paul gives Timothy two sets of imperatives: what to flee from: pride, disputes, envy, malicious talk, greed, and the love of money and what to pursue: six virtues that define a faithful servant of God.

The word “flee” is strong—it implies continuous, decisive action. Just as Joseph fled from Potiphar’s wife (Genesis 39:12), Timothy is to run from temptations that would entangle him. The Christian life is not only about avoiding sin but actively escaping situations that would compromise holiness. Paul lists six qualities Timothy must chase after: Righteousness – living in a way that is consistent with God’s standards, both privately and publicly. Godliness – reverence and devotion toward God in all areas of life. Faith – trust in God’s promises and faithfulness in carrying out one’s calling. Love – the supreme Christian virtue, putting others before self, modelled after Christ. Endurance (Perseverance) – steadfastness under trial; holding firm even when following Christ is costly. Gentleness – strength under control; the opposite of quarrelsomeness, marked by humility and kindness.

“Alas for those who are at ease in Zion, and for those who feel secure on Mount Samaria, the notables of the first of the nations, to whom the house of Israel resorts!” … “Cross over to Calneh, and see; from there, go to Hamath the great; then go down to Gath of the Philistines. Are you better than these kingdoms? Or is your territory greater than their territory? O you that put far away the evil day, and bring near a reign of violence? Who sing idle songs to the sound of the harp, and like David improvise on instruments of music; who drink wine from bowls, and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph! Therefore they shall now be the first to go into exile, and the revelry of the loungers shall pass away. Alas for those who lie on beds of ivory, and lounge on their couches, and eat lambs from the flock, and calves from the stall.”

Deeper Dive
The warning in Amos 6:1 highlights a deep complacency among those in Zion, coupled with a false sense of security. Amos criticises the social elite who revel in luxury and ignore impending doom. This complacency is not merely laziness but a spiritual neglect that breeds injustice and disobedience. Such warnings asked the Israelites to reflect on righteousness, justice, and fidelity to God—a message with timeless significance. Amos criticised overindulgence, symbolised by feasting on “lambs from the flock.” The leaders were depicted as being engrossed in luxury while neglecting the social and spiritual discontent. The imagery of comfort here starkly contrasts with impending exile, illustrating how temporal indulgence can blind one to critical destinies. Prophets like Amos drew on the covenantal responsibilities owed to God and echoed commentary on societal balance and faithfulness.

“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day.  And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores.  The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and  saw Abraham far off and Lazarus at his side.  And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’  And he said, ‘No, Father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Deeper Dive

The parable highlights a radical reversal: On earth, the rich man feasts; Lazarus starves. After death, Lazarus is comforted; the rich man is in torment. This reflects the biblical theme that “the last will be first, and the first last” (cf. Luke 6:20–25). The rich man is not condemned for being rich, but for ignoring Lazarus. His sin is a failure of mercy—he sees the need but does nothing. Wealth brings responsibility, especially to the vulnerable. The “great chasm fixed” stresses the irreversibility of one’s eternal state after death. Choices in life matter permanently; there’s no post-mortem repentance in this parable. The rich man wants Lazarus to rise and warn his brothers, but Abraham replies: “They have Moses and the Prophets; let them hear them.” Even a miracle won’t persuade hearts closed to God. This underscores the sufficiency of Scripture and anticipates the rejection of Jesus’ resurrection by many. God cares deeply about how we treat the poor and marginalised. The parable provides one of Jesus’ clearest contrasts between eternal destinations. Miracles don’t guarantee belief—listening to God’s Word does. Today, we should look at how we treat those “at our gates”—the needy we encounter daily. Reflect on wealth: Do we use resources for self-indulgence or compassion?