Centre Democrat. [volume] (Bellefonte, Pa.) 1848-1989, 1881-05-12
Lesson I.
The Rich Man and Lazarus.
LUXE lG:ia3t.


dcath.n-Proyerbs II q.
Central Truth The use made OF this
life will determine our character and
condition in the next.
So far rs appesrs, this parable is a
continuation of the same discourse as
that of the last chapter and the last
two lessons. 1t was spoken to the Phar.
isees, and the occasion of its utterance,
together with hint OF its purpose, may
be found in the fourteenth verse.
In the parable of the unjust steward,
with which this chapter opens, our
Saviour had spoken to his disciples con
cerning the right use of money. They
were SO TO manage the affairs OF this lie
as not to forfeit, but to make sure, the
heritage of eternal riches. OF this the
Pharisees, who stood by and who were
covetous, made light. They derided
him. They were lovers of this world
and had for their good things the
shows and luxuries which can be bought
with money. At the counsel to make
friends OF the mammon of unrighteous
ness, who should receive them into ever.
lasting habitations, they Knocked.
Our Saviour replied that God looks
upon the heart rather than the outward
appearance and. after some other words
of rebuke, proceeded to this parable.
The story is told to meet their sneer,
and is full of warning against pride and
satisfaction in earthly things. The pic.
ture is vivid for the reason that the
warning was greatly needed, as it is
now, and is likely always to be.
1t should be distinctly noticed that
the rich man was not sent to the place
of torment because he was rich nor
vet for the one case of heartlessness
brought before us in the story. Such a
supposition would be contrary to the
whole tenor Of Bible teaching. His use
of worldly goods and his treatment OF
the beggar at his gate were signs and
expressions Of inward character and
moral drift. They plainly signified that
he had neither the fear of God nor re-
gard for man. He lived for himself
alone. Pride and present indulgence
were his ruling passions. He left the
future to take care of itself. And for
this, not for any great blasphemy or
crime such as the world condemns, he
was excluded from Paradise.
There is something very startling in
this. The teacher and scholar will do
we'll to fix it in thought. 1t is not
fragrant wickedness alone which shuts
out from heaven. Easy-going worldli.
ness, which forgets God and hereafter
or the selfishness which cares little for
Others, is just as sure to do 1t.
Nor was Lazarus taken to the com
panionship of the blest because he was
poor. His name gives clue to his
character. 1t is a modified form of the
Old Testament Eleazer, and signifies
"God is my help" 1t indicates that his
was heart that looked up and beyond; :;
spirit of patient waiting upon the will
of God, of child.like trust.
IL is the heart at which God looks
And every condition Of life, whether OF
wealth or poverty, puts this to the test
and reveals character.
The scene on the other side of death
il a study from which the earnest and
thoughtful will not shrink. 1t is 3 vivid
and appalling picturei but just such an
one a. we need. Ii is in no respect too
alarming. There are those whose ruin.
Gus security is not broken up even by
such disclosure of the consequences of
worldly and self.indulgent living.
The word remember" is an emphatic
one in the story. Reflection is a chief
source OF the rich mans misery. at is
not suggested that this torment came
from any external source; least of all,
that God inflicted torture upon him as
one now brought under his power.
The key to the torment is within the
man, along with absence OF all that he
had been wont to regard as of value"
(Calderwood.l
1t is noticeable that the rich man, in
his conversation with Abraham, shows
no signs of repentance. Nor does he
ask to be taken out of the place of tor.
ment. This would indicate that he per.
ceives that his wretched condition il the
inevitable, fitting and necessary result
Of his earthly choice. The past cannot
be changed. The most he can think Of
with hope is for some slight mitigation
OF his pains. "Whatsoever a man SOW.
eth, that shall be also reap"
A most impressive and practical truth
is brought out in the closing verses of
the parable. The old jew had Moses
and the prophets. These were sufficient
for his awak kening and guidance. Much
more is the completed Bible enough for
us. There is a very common impression
that some other more convincing and
persuasive means would bring the un.
repentipg to repentance. This is de-
lusion, as we are here plainly taught
The first effect of an appearance from
the dead would be to startle and terrify.
But there is nothing in astonishment
and terror that can change the heart.
Unbelief and worldly security would
soon reassert themselves.
PRACTICAL SUGGESTIONS.
/. In the study OF such lesson as
this IL Is not wise to attempt to 60 be.
yond that which is written. SO much
is told us as for our profit We need to
know. Nothing is recorded for the
qualification Of idle curiosity. Specula-
tion can add nothing to our knowledge
of the hereafter. It's Tendency Is to
divert from those practical applications
Of truth which are allimportant. No
human teacher can either add to, or