Dig Deeper into Sunday’s Gospel: Read Luke 16:19-31
For much of September, I believe so many of our hearts have been heavy. There has been so much violence, so much loss. It seems as if nearly every day we have been reminded of how fragile life is, how quickly peace can be broken, and how much suffering surrounds us.
In Sunday's gospel, Jesus tells the Pharisees the parable of the rich man and Lazarus. He exposes their attachment to wealth, and He warns them about the state of their hearts. Once again, Jesus puts the ultimate question before us: Who sits on the throne of your heart? Jesus makes it clear to the Pharisees that what occupies their hearts is not God, but rather, love of money, power, and esteem.
In the parable, avarice results in a disastrous end for the rich man. Consumed with his wealth, he offers no help to poor Lazarus, who lies at his door, hungry and covered in sores. The rich man's fate is tragic, not because he had wealth, but because his heart was hardened, blinding him to the very suffering that lay in his path.
We live in a world that constantly tempts us to the wide road: toward comfort, convenience, excess, distraction, scrolling, busyness, hustle culture, perfection, indifference, silence, and self-preservation. Seemingly, it is an easier, happier, more satisfying road. Or at least that's what we've been told. But like the rich man, it will lead to our destruction, for it hardens our hearts and turns our gaze inward.
What, then, is the alternative? The narrow path, as prescribed by Moses and the prophets (Luke 16:29), exemplified by the saints, and most importantly, taught by Jesus Himself: “Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few" (Matthew 7:13–14).
As Saint John Chrysostom reminds us in his sermon on this parable:
Do not look at its narrowness, nor let the introduction disturb you, nor let the narrowness of the entrance make you reluctant; for this wide gate and this easy road end in destruction … He called the gate narrow, not because it is narrow by nature, but because our disposition, which generally inclines to laziness, thinks that it is narrow. Nor did He call it narrow in order to turn us away, but in order that we might avoid the width of the other gate and judge each road by its end, and so might prefer to choose this one … For all our present life is brief when compared with the age to come.[1]
The narrow path, markedly different from the way of the world, may feel challenging, difficult, and perhaps, at times, even useless or unappealing. It asks us to slow down and notice, to move beyond merely seeing suffering but to act on behalf of those in need, to live a life of charity, and to extend God's mercy. Yet it is the only path that leads to life. A life that is distinguished by compassion, grace, and mercy. A life that is rewarded with an eternal banquet, an overflowing cup, green pastures, and still waters.
Yes, there has been so much suffering, so much loss. Too much. We cry out, "How long, O Lord," and "why?" and wonder how this can ever be redeemed. But I imagine He is saying, "With you. Be My hands, be My feet. See others through My eyes. Do not overlook the Lazarus in your life. Walk the narrow path, and grab hold of others along the way. Lead them to paths of peace. Work with Me to heal this broken, hurting world."
Food for thought or journaling …
In what ways are you walking the "wide path," perhaps without even realizing it? Who is the Lazarus in your life, and how can you serve this individual?
Lord, make me an instrument of Your peace. Guide my mind, shape my thoughts, and direct my ways. Give me a spirit of courage, that I might take one more step along the narrow path, even when it's hard, and send me into Your hurting world. Amen.
[1] St. John Chrysostom, "St. John Chrysostom, seventh sermon on Lazarus and the rich man," On Wealth and Poverty, trans. Catharine P. Roth (Crestwood, NY: St. Vladimir's Seminary Press, 1981), 130,133.
