A sermon preached at All Saints and St.Mary’s Fishponds on 25th September 2022.
Readings: Amos 6:1-7 and Luke 16:19-31

Amos: Champion for Social Justice

The prophet Amos lived in Israel in the 8th Century BC and he is thought to be the first prophet to have his words written down in a book. His top concern is social justice. Both the prophet Amos and the Gospel writer Luke berate the wealthy about their neglect of the poor.

In church we sometimes speak of ‘the poor’ and pray for ‘the poor’ in a generic way – as if the poor are out there somewhere and never among us. This hides the full picture of poverty. It is easy to distance ourselves from needs we don’t understand. But, according to Moses and the prophets, it is God’s desire and command that we provide for the poor. As Deuteronomy 10:18 says:

The Lord defends the rights of orphans and widows. He cares for foreigners and gives them food and clothing.

Deuteronomy 10:18

It is important to find out about the particular hardships people face and uncover the causes of poverty. Both Amos and Luke take the trouble to do this, rather than speaking about the poor as if they are all the same.

The prophet Amos uses four different words to describe the poor: ṣaḏiyq, eḇyôn, ḏal; and ânâwim.¹

• ṣaḏiyq means righteous or innocent; the poor can be innocent victims of circumstances
• eḇyôn means needy; someonewho lacks the basics like food, water and human rights
• ḏal describes a poor person as a ‘have-not’
• ânâwim means ‘suffering’ or ‘afflicted’ – because being ill makes you poor, and being poor can make you ill.

The Parable of the Rich Man and Lazarus

The focus of Jesus’ mission in Luke’s gospel is ‘Good news to the poor’ and the signs and effects of poverty are described in detail by Luke.² The word he uses to describe Lazarus as poor is best translated as ‘destitute.’ He uses vivid language to contrast the rich man with Lazarus. The rich man is attired in sumptuous purple silk and expensive white linen, whereas Lazarus has been literally ‘dumped’ at his gate with dogs licking his sores.

In that context dogs would have been viewed not as man’s best friend but as dirty scavengers.

In the parable, we are meant to notice that Jesus only gives the poor man a name. He calls him ‘Lazarus’ which means ‘God helps’. The poor and their needs are known personally to God who cares about them. In the Church of England we have parishes so that we can get to know people within a limited area. It’s much easier to check in on and care for people, when we ask, ‘Have you seen Jack or Jen or Jill or Ken lately?’ Names create and build relationships of care.

So far we’ve noted two things: firstly, poverty is a complex issue and secondly God is fiercely protective of the poor. Let’s now move to consider what the rich man did wrong- for this is surely Jesus’ main point. He is telling the parable to Pharisees – some of whom are ‘lovers of money’. And they use it to wield power and influence. Jesus rejects their assumption that wealth is a sign of blessing from God. The good news that Jesus proclaims is not the so-called Prosperity Gospel. Rather it is the good news that he announced in the synagogue at Nazareth saying, The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.’

When the rich man appeals to Abraham who is shielding Lazarus at his side Abraham tells him that there is a great chasm between them which cannot be crossed. This word ‘chasm‘ is key. As I see it, the chasm represents a gulf of understanding- a massive blind spot. The rich man is ridiculously and offensively out of touch with what it’s like to be poor. His request for Lazarus to cool his tongue, and go to warn his family prove that even in the afterlife he is treating Lazarus like his slave. He is an object not a person. Lazarus only exists to serve his needs. Where might this be happening under our noses?

Bristol is a city of stark disparity between the rich and the poor. The social inequities denounced in today’s reading are very much with us in the cost-of-living crisis. You only need to cross the road between Fed and the Van Dyck to observe it (and folks sitting outside shops like Morrison’s). If we didn’t already spot the signs, Amos and Jesus remind us that social justice is the business of Christian disciples right in our parishes. The test of lived faith is when our love of God is linked up with care for those who have few resources or are just about managing. This is why we hold a free Saturday Lunch from 12-2 every week at St.Mary’s (donations kindly received) and a Family Cafe in school holidays at All Saints. Thank you to all who volunteer to make these activities possible.

When we go from here, let us strive to make the needs and names of the poor visible like Jesus and Amos did. Let us notice the ways people are suffering here in Fishponds. Talk to folks. Which resources is it that they lack? And let us think about the ways in which people become ‘innocent victims’ both here and across the world. Let us bridge that gap so we support from a position of increased understanding.

Yes, we believe in heaven, but we also believe in life now.

Life before death.

Revd Diane Simms, assistant curate All Saints and St.Mary’s Fishponds

Further reading: For a completely fresh vision of the economy, in which the needs of all are met within the means of the planet see Kate Raworth’s ‘Doughnut Economics’, which prioritises human dignity and flourishing above growth. Penguin, 2017. Or listen to Kate Raworth’s TED talk

1 Thomas John Finley:An evangelical response to the preaching of Amos, JETS 28/4 (December 1985) 411-420

2 Joel Green: Discovering Luke, SPCK,2021, pp174-176