The Abbeville press and banner. [volume] (Abbeville, S.C.) 1869-1924, 1890-06-11
SABBATH SCHOOL.
INTERNATIONAL LESSON FOR
JUNE IS. -
Lesson Text: THE Rich Mans Folly, !"
Luke xii, 13-21-Golden Text
Luke xii, documentary.

verses down to this first one OF our lesson
tell us that in the midst of this multitude he
raught His disciples that they should beware
Of the leaven (the hypocrisy Of the Pharisees;
that they should not fear the death Of the
body but rather fear the death of soul and :
body in hell compare Matt. K, 2Sl; that they
should not fear to deny Him before men, but
rather fearlessly confess Him, looking to the
future, and that they should not be anxious
as to what they should say when arrested and
brought before the authorities for His sake,
for tine Holy Spirit would teach them to say
the right words at the right time. In order
to see why He thus teaches His disciples, let
the whole Of the previous chapter after our
last lesson be carefully reld, and learn from
it the attitude of the religious rulers Of the
nation toward Him, and remember that He
knew that as they treated Him so they would
in due time treat His followers.
Master, speak to my brother, that he di- :
vide the inheritance with me-" What an
unseemly interruption: Jesus had been
speaking OF judgment and eternity, of future
glory and future torment Xxi. 90, 81, 80;
xii, ., s, y: but here is man who is more
interested in share Of some property in this
world than in any future good or evil.
IA. And He said unto him, Man, who made
me judge or diyider over your The man
did not know the Teacher whom he had thus
addressed. The one seeking share of an
earthly inheritance was man entirely of
this world, while the one whom he asked to Z
interfere on his behalf was man not Of this
world.
Is. And He said unto them, Take heed,
and beware Of covetousness." The tenth
commandment forbids coveting. Moses was
10 choose rulers who were God-fearing men,
men Of truth, hating covetousness. Ex. 15l
Il: xviii, 81. The word has several mea
ings, such as wish to have more, love
money, dishonest gain the first is the mean
ing OF the word here. and in Mark vii, 20-23,
1t IS classed by the Saviour with all manner
OF evil which proceeds from within and de-
files us. All can see that dishonest gain is
Slntu!, but some may question the sinfulness
OF wish to have more either of money or
possessions. If the distinction is made be-
tween a determination to possess by all
means, lawful or otherwise, for our own
in lawful manner, and that Herewith We
may glorify God; the matter will be plain.
The former is sinful, The latter is not
"A mans life consisteth not in the abuud-
ance OF the things which he possesseth." Us
Considering the mere earthly life in this pres
ent evil world, it is clearly manifest that the
happiest man is not always, nor even often,
the one who mas the most of this worlds !
goods; but rather the one who has simply Z
enough, even though he work hard for it,
and has health to enjoy it. But in our next
lesson, which is really part of this one, we
Snail learn that The life is mora than meat
Id. The ground Of a certain rich man
brought forth plentifully." Jesus now speaks
parable to make more clear to those who z
nave ears to hear the truth He has presented.
Here is an abundant harvest from ths :
ground OF one who knew God. He is already
rich and his riches are increased. Gods rain
and sunshine have done it, and yet it would (
seem as if the man was no child of God. It
was this sort of thing that puzzled Asaph.
he saw the ungodly prospering increasing In
riches, their eyes standing out with fatness,
having more than heart could wish, not in
trouble nor plagued like other men, and yet
disappearing God FPS. lxxiii.): but as he
waited upon God he saw the reason of it all
and was led to rejoice more than ever in God
Himself. Prosperity in the things Of this
world is no token of the favor Of God.
II. What shall do, because have no
room where to bestow my fruits?" Thus
this rich man thought within himself His
increase was all anxiety to him, he looked
upon them as his fruits, evidently not think 4
ing OF the God who gave them to him, nod
that the goodness of God was intended toS
lead him to repentance lRom. H., ~.
IS. And he said, This will do: will
there will 1 bsstoT all my fruits and nv
goods" He had talked with himself about 3
it, and this was the decision OF the most inn
portant person in the world, the only one 4
who knew anything. the only one to be 4
pleased, the only one worth living for, lie
Himself So the old barns came down, the
large new ones go up, and there all my fruits
andmy goods are carefully bestowed for the
personal comfort Of myself
l9. And will say to my soul, Soul, thou
hast much goods laid up for many years:
take thine ease eat, drink, and be merryn
The soul to which he talked links him with
the brute creation, for if they could not
build barns, they could do any Of these four
things which he tells his soul to do, just as
we'll as himself: so that he talks simply as an
OK or hog might talk Gf they had the power
of speechl which were being unconSciously 4
fattened for the slaughter. What contrast
to Him who though He was rich, yet for
our saGes became poor, that we through His
poverty might be rich" What contrast
in saying of this man to himself, and the say
ing OF Christ to His disciples, "Whosoever
he be of you that forsaketh not all that he
33. What contrast between this man who
lived only for himself and Paul who counted
all things as dross when compared, with
Christ and His Glory Phil ill.,, s..
20. But God said unto him: Thou fool
this night thy soul shall be required of thee"
How often thus suddenly ooes the summons
come, and from the midst of earth's abun-
dance the thoughtless one is cut off. not hav-
ing been led to repentance by the goodness
and forbearancs and long suffering Of God,
and they go out to find that while they kavs
been laying up treasures on earth for their
own enjoyment, they have also unconsciohsly /
been treasuring up unto themselves wrath
against the day of wrath, and revelationh OF
the righteous judgment OF God (Rom. iif A.,
s..
Then whose shall those things be- whicDj
thou hast providedg' Heheapeth up riches
and knoweth not who shall gather them"
When he dieth he shall carry nothing away;
his glory shall not descend after him." He
that getteth riches, and not by right, shall |
leave them in the midst Of his days, and at
his end shall be fool" (Ps. xxxvii., 9; xix,
II: Jer Xvii, 1D. Whoever might enjoy the
fruits and goods Of the man who looked for
ward to such good time with himself, the
foolish rich man has lost it ALL and Others now
enjoy them without his having a say in it.
He would surely have been happier man,
even for this life if he had shared his abun-
dance with others and caused many wild
ow'S heart to sing for joy; and how many
would have blessed him, had he only been
willing to do good with his riches.
81 so is he that layeth up treasure for
himself. and is not rich toward God" Shall
my life be for myself or for God; shall I live
fo- this world or the world to come; shall
be wise for time and eternity or fool for
both? If eternal life is my decision, then |
accept Jesus, who said, Il am the Life" and
life [ have in Him. have also in Him riches
and honor, durable riches and Righteousness;
fruit better than gold, and revenue better
than choice silver Pr viii, IL. l9,. If my
soul is at any time suddenly required Of me
calls ME is Himself my inheritance. II He
shall come my joy will be full, for l shall be
like Him Phil. j.. 81: /. John Ill. q. If on
the other hand should turn my back upon