Ceredo advance. [volume] (Ceredo, W. Va.) 1885-1939, 1896-04-22
THE SUNDAY SCHOOL
International Lesson fer April -. leee-
The Rich Man and I@xarus-Lake is,
1881.

1
mammon.-Luke ls: IL
THE SECTION includes the whole chapter
| setting forth needed spiritual truth In val
Gus forms. See also for the penalty OF sin
Dan. l2:2:Matt. S:lo-i2; s. so 10: 80: Is: Is: Rev
n: q: and the permanence OF sin Eccl
/ IL: ;: Matt. =: &c; Rev. -: IL: John 3: Sc
| TINE-December. \. d. -, or early a.
January. A d. 30. not long after last lesson
PLAcE-Perea. beyond Jordan. probabl,
near Bethabara-
LESSON NOTES.
PARABLE OF THE UNJUST STEWARD
VS.. lie. We cannot be wrong, says the
] Cambridge Bible, il we seize as the
main lesson of the parable the one
which Christ Himself attached 10 i,
/ Tvs. S-l2J. namely, the use of earthly
I gifts, of wealth and opportunity for
heavenly and not for earthly aims The
Lord does not commend the unjust
stewards wrong doings, but his wis.
dom and prudence. Most rogues would
have enacted more from their masters
debtors and decamped with the whole;
but this steward used his present OPP
portunities to make friends and n place
for the future. Now. il this bad man
had so much foresight, how much more
should the children of light so use
their property and opportunities rs to
prepare for their future life ". 81.
PARABLE OF DIVES AND LAZARUS
In this picture we see the worldly man at
his earthly best, receiving and enjoy
ing the most that is possible for him;
and the godly nan at his earthly
worst. The rich mans name is not
given, perhaps to show that in heav-
ems estimation it is not worth while
even to mention n mans name simply
because he is rich, though among men
1t Is proclaimed 10y n thousand trump
cts. The name Dives. often given 10
him. is simply the Latin for erich man. -
The rich mans sin was not the mere
fact of his riches. His sin was selfish
woridliness, mis- utter neglect of the
noblcr and spiritual aims and blessings
of life. He was rich toward himself
and not toward God duke 1a:2l). lie
spent his wealth on himself. He made
god of his riches. That Lazarus was
godly man, suffering in faith and
patience, is necessarily implied i'm the
fact that he went to Heaven. where only
godly persons can go. His mere pow
erty could not take him to Heaven. any
more than mere riches condemned the
rich man TO hell
There are some pictures (several in
the Louvre). says Marcus Dods. SO con-
structed that, when the spectator is
thoroughly impressed with the scene
before him. spring is touched, and the
picture turns on pivot, and exposes on
ITS reverse side that which completes
the intended impression. This picture
is constructed on similar principles.
The festive Pharisce and the diseased
beggar filling the eye, the picture is I'm n
moment reversed, and the Pharisee is
seen dropped out of all comfort and
athuence, craving a drop of water as n
boon he has no means of procuring.
while Lazarus is lifted TO "a pinnacle OF
human sufficiency and glorified above
all earthly magnifcence.
Let us now follow the dialogue be-
tween Dives and Abraham Tvs 24-26).
Note in the first place that the request
itself of the worldly man showed tina
ne was not repentant and did not
change his character. He did not eX-
press sorrow for his sins, he did not ask
forgiveness of God or man: he only
wanted 10 escape from the conse-
quencc of his sin.
Note, too, Abraham's gentle rcioin-
der: "Son, remember that thou in thy
lifetime" etc. When the books are
opened in the Judgment day, MEM
Org and conscience will he volumes
among them. Whatever good the rich
man has done in this world God hath
given him worldly good as his reward
for it was done with worldly motives.
-. Only Heavenly motives have Heav-
emily reward. And this accounts in
some measure for the prosperity of tho
wicked; they arc receiving their good
things Business morality has business
reward; worldly diligence has world
~ reward. On the other hand. the
righteous ever have n mixture of evil:
and for that they receive "cyil things ="
bu: the evil is only temporary. notwith
;he whole heart; and so are their evil
things.
The reason drawn from the fitness
OF things is followed by reason drawn
from the necessity of the case There
is little use in imagining what God
would do IL one in torment should re-
pent. lie would forgive him. of course.
Eut they will not repent. They are
confirmed in evil. They wish 20 escape
from torment, SO far as we know, not
from sin. This is the great gulf fixed"
Another scene we have, the glance
back to earth. This brought the re-
quest that Lazarus be sent TO testify
TO Dives fathers house. Natural sent
mcnts had not died out OF him. But,
more than this, he may have dreaded
10 have those with him whom nc may
have misIod, whose pres nce would
make ais condemnation greater.
They have Moses and the prophets:
YET them hear them" NAY. but il one
went unto them from the dead" Dives
insists they will repent" But oven
80, hc is told. they would resist the
new influences, and find excuses for
not rcpcnting. just ms they had done
under the old. And this truth has been
proved by facts. Many had felt the
life-IrstOrirg touch Of Jesus; Jesus
Himself roec from the dead, yet did
not the Iharisees believe.
Nffn rlIr