The Anderson intelligencer. [volume] (Anderson, S.C.) 1914-1917, 1914-05-15
Luke 16:14. 10. 1871.

Gus. took much offense at Christ's doc
trine OF wealth. We saw that our Sa-
viOur taught that money was a trust
from God and that as his stewards,
men should use IL to make friends for
Christ and do so by using it for the
benefit Of men. II this doctrine was
practically carried out, much less
money would be spent in personal as
grandizement and more in all those
ways which are for the saving, better
ment and development of humanity.
There would he less profits coming 10
the rich and larger wages to the la
borers. Perhaps the landlords house
would not be so fine, and perhaps the
laborers house would be better.
Ii was q doctrine like this which the
Pharisees scorned What they br-
licrcd in was wealth used for PERSONAL
case. lower and glo'y. al course,
a:1nE with such ease went the run ut
the laborer or slaves who made the
wealth and the misery of those w:lJ
could get I'D work. or who W .rc unable
TO work But the Pharisees did not
care for these. He looked on the con-
dition as a proof that they were suf-
fering from the displeasures of a
righteous God, and lie looked on the
display OF the rich man as signal
proof of Gods favor upon him. 1t
was to this state OF mind that Christ
spoke in the parable Of Diyis and La
arus IL contains gthe most terrific
utterance that was ever spoken
against goddess wealth.
The parable is too familiar to need
recounting. Two scenes are given, an
earthly and an eternal. In the earth
ly scene there are brought together
great wealth and luxury ON the one
side and the most abject poverty on
the other. According to the popular
conception of that time this rich man
had o--S-y o:!Scaco .!!::s.: he vas Tho
favorite Of heaven and the poverty of.
the poor man gave proof to all that
God himself was against him. But in
the eternal scene ,thefs was change,
The poor man had angels to carry him
even to Abraham's bosom. That is,
thcy carried him to the great feast in
Paradise and placed him on the seat
or couch of honor at Abraham's side.
And the rich man who has enjoyed
such luxury on earth lifted up his
eyes in hell, being in great torment.
lie plead that Lazarus he sent to case
his misery somewhat. but he was told
that his days OF ease were over, in the
world he had enjoyed plenty, while
Lazarus had his thnrdships, but that
now things were being eyened up;
besides they were separated by.an i'm
passabie gulf and neither could come
to the other The. rich man seeing
the hopelessness Of his owp4 situation.
turned his thoughts to his brothers.
his rich brothers. who were living,
with whom the case was not yet hope
less, but who were living IN the error
that had Rn btinda.. hifs and he now
pleads with. a brsh { Ito send Lazarus
to them to, warn a 9em :. But he was
told that II these brothers were not
warned and Instructed sufficiently by
Noses A4aac:,,sses' lave ss!!;:ssss ss!;:sss saa!a not be con-
WINGED by one from the eternal world.
/; .sas,, LESSONS.
I. The parable must not be pressed
too far. 1t is onlyfa figure OF speech.
II is not hietnry IT IL not a kodak
view of the other world. II was made,
not seen: and madesto teach some les
sons. The detaifsowere shaped SO as.
to teach these lessons most powerful
ly. For instance,ilthe seeming close
ness Of the saved and the lost to each
other in this parable and the conyersa-
tion of Abraham and Dives, were not
intended to teach. L think, that such
is actually the case: in the other world.
and that such conversations take
place. These details were arranged
so as to make powerful things Abra-'
ham said to Dives: and again because
Dives spoke pityingly of his brothers
Is no indication that he was getting
55ssttttaTT 55ssttaT III hSes:. a..A ennmIa sftar-sa.
while come to where God could take
him out of Hades. But that touch
was added in order to bring out the
fact that his brothers already had
enough of that hopeless case IL they
would hear Moses ,lir
2. The parable teaches not what
does happen, buts4what can happen.
that is SO far as theirich and the poor
are concerned. IbcEioes not mean for
us to understand that every rich per-
son has his fate, and that every poor,
miserable persons at death, Is carried
to Paradise. The Pharisees thought
that every rich s1lans because he was
rich, had eyIdenoesnf acceptance with
God; and that great poverty itself was
the frown OF God. In answer to this.
our. Saviour pictures to Yi;mself the
two classes that stand, before God and
he draws the picture with its two
scenes in both worlds SO az 60 bring
out the reality In contrast to appear
ancs. The world is the appearance.
The scene in the other world shows.
the reality of how the two Gansstand
before God, Now how this or that rich
or poor man dos stand before God
Is another question. Many a rich
man goes 70 heaven when he dies. Alb
raham was an iTnSnensely rich man,
and We see from tiis parable that he
was in Paradise II But riches do not
commend a man to Gsd and are not
necessarily q slEn Of Gods smile.
Poor men esa hsjfost and u IS to be
feared that some are lost
g The tDarabiak teaches what God