September 26, 2025 • 17 mins
What does it mean when we have proximity without fellowship? Through Jesus' parable of the rich man and Lazarus in Luke 16:19-31, we get a glimpse. This parable reveals two men sharing the same address—one living in luxury while the other suffers at his gate—yet separated by an unbridgeable social gulf that continues even after death.
In this episode, Melissa and Bishop Wright have a conversation about the parable and how the rich man's sin wasn't wealth but indifference to human suffering. Rather than being "Washington-minded and locally neglectful," Wright urges us to start by interrogating our own hearts. Listen in for the full conversation.
Read For Faith, the companion devotional.
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Bishop Wright (00:00):
If we want to know what the contrast is
between all these wonderfulideas and something specifically
located in the politics ofJesus, then we have to read the
stories as they are laid out.
And while many things sometimesare open to vast sort of fields
of interpretation, in thisstory, the 16th chapter of Luke,
(00:21):
Jesus is crystal clear.
This conversation is betweenthe ones who have an awful lot
and the ones who have not muchat all.
Welcome to For People with Bishop Rob Wright. I'm your host Melissa Rau. Youcan find a link to this week's
(00:52):
For Faith and a link tosubscribe in the episode's
description.
Bishop and I have been having aconversation through which he
has framed his devotionsrecently over the theme We
Believe as we make our waythrough Luke.
Good morning, Bishop.
Good morning.
Melissa (01:11):
You you titled this week's devotion We Share.
We believe in sharing.
Bishop Wright (01:17):
Yeah.
Melissa (01:18):
And it's based on Luke chapter 16, verses 19 to 31.
And a rich man and a poor mandie.
Want to share more about yourquote elaborate story.
Bishop Wright (01:31):
One of my favorite stories that Jesus
tells, you know, uh, you know,we had to get rid of Jesus, I'll
I often like to say, because hetold these piercing,
penetrating stories that youcould not hide from.
Right?
There's what's the old adage?
There is no wall uh high enoughto keep poetry out, right?
(01:52):
And so Jesus tells this poeticstory.
Two men basically had the sameaddress.
The poor man lived at the gateof the rich man, right?
They had uh proximity but nofellowship, right?
And uh so you know we could saythat number one, we ought to
examine uh our situations forthat proximity to people with no
(02:15):
fellowship.
And Jesus is always calling usinto fellowship, not just sort
of these quasi-politeconfigurations of relationships,
but to know and to be known,right, is where our humanity
sort of flourishes and we get tosee the humanity of others.
So that could be a whole sermonitself.
But what you gotta love aboutthis story is that there's an
(02:40):
amazing twist, and Jesus heknows all the triggers and he
just, you know, he just sort ofclicks them right off.
Uh so the rich man dinedsumptuously while the poor man,
you know, uh laid at the gatesand ate crumbs and uh uh needed
health care and didn't have anyresources for that.
(03:00):
The only medicine he had forhis sores was the dog's saliva.
I mean, you know, you he justpaints these vivid, vivid
stories, but the great equalizeris that they both die.
Right?
And then off we go into thiswhole other sort of adventure
with Jesus about life and aboutlistening to God, uh, and about
(03:24):
um a judgment day.
I think we have to say that.
Melissa (03:29):
Who's judgment though, Bishop?
Bishop Wright (03:32):
Yeah, easy.
In this story, it's God's,right?
So the the rich man is notscorned for his abundance,
right?
And the poor man is not scornedfor his lack of resources,
right?
But God seems in this story,Jesus tells this story, God
seems to have some ideas aboutsome things, about how we should
(03:56):
live.
Uh, and the rich man, he bringshis arrogance into the
afterlife, right?
He still thinks uh that the uhthat the poor man is his
subordinate, uh his errand boy,valet, and can be told to go and
do, right?
So the rich man dies and goesto Hades, right?
Uh, but the poor man uh he istaken up by Father Abraham and
(04:20):
the angels, right?
Uh and uh, you know, we we'rethis this wonderful sort of trip
to life, fantastic, where theyhave connection and relationship
in the afterlife.
They're able to have a dialoguein the afterlife.
And we learn and begin to getan idea that somehow
indifference to others is anaffront to God, right?
(04:45):
So that's a big deal.
Um, you know, uh both uh liveclose enough together and there
was plenty enough to share, butit never got shared.
I mean, one wonders did therich man have to actually step
over the poor man to get intohis front door?
Melissa (05:04):
Okay, so I'm listening to all that you're putting down,
and I agree 100% with it.
And I think there are lots offolks who will judge, and this
goes this ties directly toworthiness and not so much about
worthiness in God's eyes, butworthiness in other people's
eyes.
I suspect there are a lot ofpeople who let's call them rich
(05:27):
men and women who share a heckof a whole heck of a lot, maybe
with one another and not so muchwith the people who could
really use it.
So we're not talking about it'skind of more the equity versus
equality thing.
And how do we help peopleunderstand that sharing is
sharing is sharing, period, fullstop?
Bishop Wright (05:47):
Well, I mean, we can say sharing is sharing is
sharing, and I I happen tobelieve that you know, part of
an aligned life with God issharing and sharing and sharing,
right?
But but here's the problem withChristianity, right?
Jesus.
So we can think all we want tothink about, lots of different
things, and we can domesticateideas however we want to
(06:09):
domesticate them.
We can wrangle them to affirmus, right?
But then you have the problemof a 2,000-year-old Jew who told
a story in a particular way.
And so, in this particular way,sharing and sharing and sharing
is not what Jesus is talkingabout.
Jesus is talking about thesharing.
(06:31):
What's implicit in this storyis you neglected to share with
the most needy in your midst.
And so, and so I think that'swhat we have to do.
We have to be careful, as oneperson said to me not long ago,
uh as we were sort of talkingabout so what do we do now, you
(06:52):
know, with the complexity andvelocity of our American uh life
together, 249 years of being anation on our way to being 250
years, what is the church'scontribution to all that?
And he said, Rob, read thegospel slow.
And so, if we want to know whatthe contrast is between all
(07:13):
these wonderful ideas andsomething specifically located
in the politics of Jesus, thenwe have to read the stories as
they are laid out.
And while many things sometimesare open to vast sort of fields
of interpretation, in thisstory, the 16th chapter of Luke,
Jesus is crystal clear.
This conversation is betweenthe ones who have an awful lot
(07:37):
and the ones who have not muchat all.
Melissa (07:45):
Okay, and so do you mind if I talk about hot topic?
(08:10):
I know you don't, I don't evenknow why I asked.
Bishop Wright (08:13):
I thought that's what we do together.
Melissa (08:15):
Yeah, about uh a little more than two weeks ago.
We had a pretty uh significantthing, Rock Our Nation, with the
murder of Charlie Kirk.
And I'm also thinking aboutsharing.
And I think we're really goodat sharing our opinions and then
not really putting our opinionsinto action.
And I'm curious what you thinkJesus might have said about that
(08:38):
very thing, about grandstandingor virtue signaling without
action.
Bishop Wright (08:44):
Well, I mean, again, it it doesn't even really
have to be what I think aboutwhat Jesus said.
I mean, what Jesus said ispretty, pretty clear.
Uh I mean, you know, Jesus wasreally worried, concerned about
um religiosity for the publicsquare.
I mean, and he said as much.
Um He he called people like meout, um, people who sort of are
(09:08):
professional Christians orprofessional believers in his
time, professional sort of piousJews.
He he called them out, and heseemed to always say that the
best expressions of alignmentwith God are how you live with
the poor and downtrodden, um,that you make the words of your
(09:30):
faith real, um, that you know,no great um sort of uh trumpet
blare is necessary, just theliving out uh of all of this uh
with a seriousness, a soberness,and with a good humor.
So, you know, we have to say uhover this channel that uh
political violence of every kindand of every sort is abhorrent.
(09:54):
It's abhorrent, I think, forour republic, and it's
abhorrent, I think, in the sightof God.
Uh, you know, a man wasmurdered uh in front of his wife
and children, and uh and wehave to condemn that.
You know, if we can't allcondemn that, then I think we've
got real problems.
Uh we all must condemn the factthat Mr.
(10:18):
Kirk was uh was assassinated uhfor his for his words,
ostensibly for his words.
And we've got to say that uhone of the defining
characteristics of this nation,as far as I can tell, has been
the defense of free speech.
Uh it doesn't say that we haveto love what everybody says, but
we have said, as a matter of uhof our way to be a government
(10:43):
and our way to be a nation, thatuh uh free speech uh is
sacrosancing.
And so uh should we debate?
Yes.
Uh should we disagree?
Yes.
Uh you know, all of that.
But when uh when bullets arethe response to words that we
don't like, uh we've got amortal problem.
(11:05):
So I want to say, I want to saythat.
Um going forward, you know, Ithink that what would have been
more interesting for me, uh, andI appreciated that Mr.
Kirk wanted to engage peoplewho thought differently than he
did, but what would have beenmore interesting for me uh were
(11:28):
he to live would see would be tosee him have conversations um
with people who wanted to talkabout the merits of the gospel
and how the gospel contrastedwhat we would call Christian
nationalism.
Um, you know, I I cannot judgeuh Mr.
Kirk.
Uh I only can listen to what hesaid uh and uh and think about
(11:53):
how those words uh align umthrough the eyes of grace and
mercy.
But what I uh lament, Isuppose, is that oftentimes
sentences were rendered uh, youknow, with a little sort of
Jesus and Christianity sprinkledover them, which seem to me to
(12:15):
be perpendicular to the gospel.
And so what I worried about wasthat people would were sort of
embracing uh what we might calla sign, a sound bite
spirituality.
Uh you know, it's it's sort ofa religiosity, it's just a thin
veneer of Christianity, youknow, over really sort of
(12:38):
political goals and aims.
And so, you know, and that'snot specific to Mr.
Kirk, although I think he didparticipate, you know, in that
version of it.
And it's a very popular versionnowadays, is that we think
somehow that Jesus is uh isAmerican, uh an English speaker,
anti-immigrant, pro-gun,anti-trans, and anti-gay.
(13:00):
Um, and that uh and that thatuh somehow Jesus would
appreciate very much um you knowa mercilessness uh in our
exertion of power.
And and and this is why thesestories are so important.
Uh I'm one person, you'reanother person, Mr.
(13:21):
Kirk is another person.
Everybody's sort of got theirinterpretation.
What helps us uh is that if wecan all remain sort of open uh
and approach the gospel, whatdid Jesus actually say?
And and then try to bring ourpolitics in line with the
politics displayed in the Bible.
(13:43):
This I think is critical.
Critical.
And uh um and this is the thekind of work that I think we've
got to do with each other.
Um uh and so we don't see thishappening nearly enough, but
this is actually the work is tolet Jesus's politics have sway
(14:03):
over our own politicalproclivities.
Melissa (14:07):
Okay, so there's an I and there's a we.
Bishop Wright (14:10):
Yeah.
Melissa (14:11):
How do we hold those two things in tension and where
do we begin?
Bishop Wright (14:16):
Yeah, well, I mean, yeah, it's a great
question.
I mean, you know, I and I worrysometimes that we're so, at
least in America, we're soWashington-minded that we're
sort of locally neglectful.
Right?
So, so I think we start withus, right?
And so I I think that we haveto interrogate our own hearts.
(14:37):
Um, we have to ask ourselves,you know, or we have to ask
Jesus.
I mean, I believe in prayerstill, you know.
I believe, Lord, help me see uhthose things which I dare not
see or refuse to see, uh, sothat I can be in alignment with
you and be a better witness foryou, right?
Uh in the Episcopal Church, inour service of ordination, we
(15:00):
talk about all those thingsthat'll make me a more able
minister of the gospel, right?
And so what we know is thatJesus is neither Republican nor
Democrat, right?
And that we know that in thekingdom of heaven there's not a
democratic section or Republicansection.
And neither, by the way, isthere an American section or a
Venezuelan section, et cetera,et cetera.
(15:22):
So, I mean, to one degree, uhall of this energy that we're
expending uh over and againstone another is totally futile.
Totally futile.
And, you know, this story, justto bring it back to the story,
this story in Luke 16, the richman and the poor man, it it
(15:43):
surfaces this the futility ofgaining things at the you know
at the peril of losing one'ssoul.
Right?
And so I think that I thinkthat that's that's one of the
things that the gospel can helpus to do is to sort of think
about things that are eternaland and not sort of devalue
(16:06):
those things for thingstemporal.
And so I'm sure the rich man inthis story, and we don't have
to castigate him or condemn him,but I'm sure he probably got up
in the morning, he probablyworked hard, he probably went to
school and did all the things,he probably did all the
training, he probably did somephilanthropy, he probably did
all of that.
I mean, I don't think we haveto condemn him, but it may be,
(16:29):
it may be in the story that umwhile he was so focused on that,
so diligent in those sorts ofthings, that he missed the
opportunity to be a blessing athis front door.
Melissa (16:42):
Well said.
Bishop, thank you, and thankyou, listeners, for listening to
For People.
You can follow us on Instagramand Facebook at Bishop Rob
Wright or by visitingwww.forpeople.digital.
Please subscribe, leave areview, and we'll be back with
you next week.
If we want to know what the contrast is
between all these wonderfulideas and something specifically
located in the politics ofJesus, then we have to read the
stories as they are laid out.
And while many things sometimesare open to vast sort of fields
of interpretation, in thisstory, the 16th chapter of Luke,
(00:21):
Jesus is crystal clear.
This conversation is betweenthe ones who have an awful lot
and the ones who have not muchat all.
Welcome to For People with Bishop Rob Wright. I'm your host Melissa Rau. Youcan find a link to this week's
(00:52):
For Faith and a link tosubscribe in the episode's
description.
Bishop and I have been having aconversation through which he
has framed his devotionsrecently over the theme We
Believe as we make our waythrough Luke.
Good morning, Bishop.
Good morning.
Melissa (01:11):
You you titled this week's devotion We Share.
We believe in sharing.
Bishop Wright (01:17):
Yeah.
Melissa (01:18):
And it's based on Luke chapter 16, verses 19 to 31.
And a rich man and a poor mandie.
Want to share more about yourquote elaborate story.
Bishop Wright (01:31):
One of my favorite stories that Jesus
tells, you know, uh, you know,we had to get rid of Jesus, I'll
I often like to say, because hetold these piercing,
penetrating stories that youcould not hide from.
Right?
There's what's the old adage?
There is no wall uh high enoughto keep poetry out, right?
(01:52):
And so Jesus tells this poeticstory.
Two men basically had the sameaddress.
The poor man lived at the gateof the rich man, right?
They had uh proximity but nofellowship, right?
And uh so you know we could saythat number one, we ought to
examine uh our situations forthat proximity to people with no
(02:15):
fellowship.
And Jesus is always calling usinto fellowship, not just sort
of these quasi-politeconfigurations of relationships,
but to know and to be known,right, is where our humanity
sort of flourishes and we get tosee the humanity of others.
So that could be a whole sermonitself.
But what you gotta love aboutthis story is that there's an
(02:40):
amazing twist, and Jesus heknows all the triggers and he
just, you know, he just sort ofclicks them right off.
Uh so the rich man dinedsumptuously while the poor man,
you know, uh laid at the gatesand ate crumbs and uh uh needed
health care and didn't have anyresources for that.
(03:00):
The only medicine he had forhis sores was the dog's saliva.
I mean, you know, you he justpaints these vivid, vivid
stories, but the great equalizeris that they both die.
Right?
And then off we go into thiswhole other sort of adventure
with Jesus about life and aboutlistening to God, uh, and about
(03:24):
um a judgment day.
I think we have to say that.
Melissa (03:29):
Who's judgment though, Bishop?
Bishop Wright (03:32):
Yeah, easy.
In this story, it's God's,right?
So the the rich man is notscorned for his abundance,
right?
And the poor man is not scornedfor his lack of resources,
right?
But God seems in this story,Jesus tells this story, God
seems to have some ideas aboutsome things, about how we should
(03:56):
live.
Uh, and the rich man, he bringshis arrogance into the
afterlife, right?
He still thinks uh that the uhthat the poor man is his
subordinate, uh his errand boy,valet, and can be told to go and
do, right?
So the rich man dies and goesto Hades, right?
Uh, but the poor man uh he istaken up by Father Abraham and
(04:20):
the angels, right?
Uh and uh, you know, we we'rethis this wonderful sort of trip
to life, fantastic, where theyhave connection and relationship
in the afterlife.
They're able to have a dialoguein the afterlife.
And we learn and begin to getan idea that somehow
indifference to others is anaffront to God, right?
(04:45):
So that's a big deal.
Um, you know, uh both uh liveclose enough together and there
was plenty enough to share, butit never got shared.
I mean, one wonders did therich man have to actually step
over the poor man to get intohis front door?
Melissa (05:04):
Okay, so I'm listening to all that you're putting down,
and I agree 100% with it.
And I think there are lots offolks who will judge, and this
goes this ties directly toworthiness and not so much about
worthiness in God's eyes, butworthiness in other people's
eyes.
I suspect there are a lot ofpeople who let's call them rich
(05:27):
men and women who share a heckof a whole heck of a lot, maybe
with one another and not so muchwith the people who could
really use it.
So we're not talking about it'skind of more the equity versus
equality thing.
And how do we help peopleunderstand that sharing is
sharing is sharing, period, fullstop?
Bishop Wright (05:47):
Well, I mean, we can say sharing is sharing is
sharing, and I I happen tobelieve that you know, part of
an aligned life with God issharing and sharing and sharing,
right?
But but here's the problem withChristianity, right?
Jesus.
So we can think all we want tothink about, lots of different
things, and we can domesticateideas however we want to
(06:09):
domesticate them.
We can wrangle them to affirmus, right?
But then you have the problemof a 2,000-year-old Jew who told
a story in a particular way.
And so, in this particular way,sharing and sharing and sharing
is not what Jesus is talkingabout.
Jesus is talking about thesharing.
(06:31):
What's implicit in this storyis you neglected to share with
the most needy in your midst.
And so, and so I think that'swhat we have to do.
We have to be careful, as oneperson said to me not long ago,
uh as we were sort of talkingabout so what do we do now, you
(06:52):
know, with the complexity andvelocity of our American uh life
together, 249 years of being anation on our way to being 250
years, what is the church'scontribution to all that?
And he said, Rob, read thegospel slow.
And so, if we want to know whatthe contrast is between all
(07:13):
these wonderful ideas andsomething specifically located
in the politics of Jesus, thenwe have to read the stories as
they are laid out.
And while many things sometimesare open to vast sort of fields
of interpretation, in thisstory, the 16th chapter of Luke,
Jesus is crystal clear.
This conversation is betweenthe ones who have an awful lot
(07:37):
and the ones who have not muchat all.
Melissa (07:45):
Okay, and so do you mind if I talk about hot topic?
(08:10):
I know you don't, I don't evenknow why I asked.
Bishop Wright (08:13):
I thought that's what we do together.
Melissa (08:15):
Yeah, about uh a little more than two weeks ago.
We had a pretty uh significantthing, Rock Our Nation, with the
murder of Charlie Kirk.
And I'm also thinking aboutsharing.
And I think we're really goodat sharing our opinions and then
not really putting our opinionsinto action.
And I'm curious what you thinkJesus might have said about that
(08:38):
very thing, about grandstandingor virtue signaling without
action.
Bishop Wright (08:44):
Well, I mean, again, it it doesn't even really
have to be what I think aboutwhat Jesus said.
I mean, what Jesus said ispretty, pretty clear.
Uh I mean, you know, Jesus wasreally worried, concerned about
um religiosity for the publicsquare.
I mean, and he said as much.
Um He he called people like meout, um, people who sort of are
(09:08):
professional Christians orprofessional believers in his
time, professional sort of piousJews.
He he called them out, and heseemed to always say that the
best expressions of alignmentwith God are how you live with
the poor and downtrodden, um,that you make the words of your
(09:30):
faith real, um, that you know,no great um sort of uh trumpet
blare is necessary, just theliving out uh of all of this uh
with a seriousness, a soberness,and with a good humor.
So, you know, we have to say uhover this channel that uh
political violence of every kindand of every sort is abhorrent.
(09:54):
It's abhorrent, I think, forour republic, and it's
abhorrent, I think, in the sightof God.
Uh, you know, a man wasmurdered uh in front of his wife
and children, and uh and wehave to condemn that.
You know, if we can't allcondemn that, then I think we've
got real problems.
Uh we all must condemn the factthat Mr.
(10:18):
Kirk was uh was assassinated uhfor his for his words,
ostensibly for his words.
And we've got to say that uhone of the defining
characteristics of this nation,as far as I can tell, has been
the defense of free speech.
Uh it doesn't say that we haveto love what everybody says, but
we have said, as a matter of uhof our way to be a government
(10:43):
and our way to be a nation, thatuh uh free speech uh is
sacrosancing.
And so uh should we debate?
Yes.
Uh should we disagree?
Yes.
Uh you know, all of that.
But when uh when bullets arethe response to words that we
don't like, uh we've got amortal problem.
(11:05):
So I want to say, I want to saythat.
Um going forward, you know, Ithink that what would have been
more interesting for me, uh, andI appreciated that Mr.
Kirk wanted to engage peoplewho thought differently than he
did, but what would have beenmore interesting for me uh were
(11:28):
he to live would see would be tosee him have conversations um
with people who wanted to talkabout the merits of the gospel
and how the gospel contrastedwhat we would call Christian
nationalism.
Um, you know, I I cannot judgeuh Mr.
Kirk.
Uh I only can listen to what hesaid uh and uh and think about
(11:53):
how those words uh align umthrough the eyes of grace and
mercy.
But what I uh lament, Isuppose, is that oftentimes
sentences were rendered uh, youknow, with a little sort of
Jesus and Christianity sprinkledover them, which seem to me to
(12:15):
be perpendicular to the gospel.
And so what I worried about wasthat people would were sort of
embracing uh what we might calla sign, a sound bite
spirituality.
Uh you know, it's it's sort ofa religiosity, it's just a thin
veneer of Christianity, youknow, over really sort of
(12:38):
political goals and aims.
And so, you know, and that'snot specific to Mr.
Kirk, although I think he didparticipate, you know, in that
version of it.
And it's a very popular versionnowadays, is that we think
somehow that Jesus is uh isAmerican, uh an English speaker,
anti-immigrant, pro-gun,anti-trans, and anti-gay.
(13:00):
Um, and that uh and that thatuh somehow Jesus would
appreciate very much um you knowa mercilessness uh in our
exertion of power.
And and and this is why thesestories are so important.
Uh I'm one person, you'reanother person, Mr.
(13:21):
Kirk is another person.
Everybody's sort of got theirinterpretation.
What helps us uh is that if wecan all remain sort of open uh
and approach the gospel, whatdid Jesus actually say?
And and then try to bring ourpolitics in line with the
politics displayed in the Bible.
(13:43):
This I think is critical.
Critical.
And uh um and this is the thekind of work that I think we've
got to do with each other.
Um uh and so we don't see thishappening nearly enough, but
this is actually the work is tolet Jesus's politics have sway
(14:03):
over our own politicalproclivities.
Melissa (14:07):
Okay, so there's an I and there's a we.
Bishop Wright (14:10):
Yeah.
Melissa (14:11):
How do we hold those two things in tension and where
do we begin?
Bishop Wright (14:16):
Yeah, well, I mean, yeah, it's a great
question.
I mean, you know, I and I worrysometimes that we're so, at
least in America, we're soWashington-minded that we're
sort of locally neglectful.
Right?
So, so I think we start withus, right?
And so I I think that we haveto interrogate our own hearts.
(14:37):
Um, we have to ask ourselves,you know, or we have to ask
Jesus.
I mean, I believe in prayerstill, you know.
I believe, Lord, help me see uhthose things which I dare not
see or refuse to see, uh, sothat I can be in alignment with
you and be a better witness foryou, right?
Uh in the Episcopal Church, inour service of ordination, we
(15:00):
talk about all those thingsthat'll make me a more able
minister of the gospel, right?
And so what we know is thatJesus is neither Republican nor
Democrat, right?
And that we know that in thekingdom of heaven there's not a
democratic section or Republicansection.
And neither, by the way, isthere an American section or a
Venezuelan section, et cetera,et cetera.
(15:22):
So, I mean, to one degree, uhall of this energy that we're
expending uh over and againstone another is totally futile.
Totally futile.
And, you know, this story, justto bring it back to the story,
this story in Luke 16, the richman and the poor man, it it
(15:43):
surfaces this the futility ofgaining things at the you know
at the peril of losing one'ssoul.
Right?
And so I think that I thinkthat that's that's one of the
things that the gospel can helpus to do is to sort of think
about things that are eternaland and not sort of devalue
(16:06):
those things for thingstemporal.
And so I'm sure the rich man inthis story, and we don't have
to castigate him or condemn him,but I'm sure he probably got up
in the morning, he probablyworked hard, he probably went to
school and did all the things,he probably did all the
training, he probably did somephilanthropy, he probably did
all of that.
I mean, I don't think we haveto condemn him, but it may be,
(16:29):
it may be in the story that umwhile he was so focused on that,
so diligent in those sorts ofthings, that he missed the
opportunity to be a blessing athis front door.
Melissa (16:42):
Well said.
Bishop, thank you, and thankyou, listeners, for listening to
For People.
You can follow us on Instagramand Facebook at Bishop Rob
Wright or by visitingwww.forpeople.digital.
Please subscribe, leave areview, and we'll be back with
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