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flic Sunday School :
POVERTY AND RICHES.
i
Hay 5, 1912. Luke ?:20-2(i; 1?:19-31. 1
( olden Text: "A man's life consisteth ,
not in the abundance of the things
which he possesseth." Luke 12:15.
SHORTER CATECHISM.
Q. 103. What do we pray for in the '
third petition?
A. In the third petition, which is,
"Thy will be done In earth, as it is in
heaven," we pray, that God, by his
grace, would make us able and willing
to know, obey, and submit to his will in i
all things, as the angels do in heaven." i
LESSON COMMENTS.
Introductory: Two passages from
widely removed parts of Luke's Gospel
are here brought together. The first
states certain general principles, while
the second teaches them as by an object
lesson.
Time and l'lace: The first passage
is taken from a synoplsis of the Sermon
on the Mount which Luke gives, or
from a some what similar sermon which
Christ delivered when he came down into
the plain. The second passage gives
a parable which our Lord uttered when ,
In his Perean ministry, a year and a ,
half or more later in his life. ,
The Source: Luke's gospel is characteristically
the gospel of humanity
of Christ. It showB the latter in his
rcmuuii iu tne great proDiems or lire. ]
No one of these problems is so common ,
and as practical as that of the wealth
and poverty of men.. In dealing with the
question of poverty and riches, therefore
the great Teacher was touching (
the very heart of mankind. Showing
himself a master there, he would be
readily accepted in his other relations
and work.
"The 'Sermon on the Plain," Jesus
"came down with them, and stood on
a level place." He here preached to a
great multitude the sermon of which
Duke gives a part. It was probably a
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sermon delivered upon the mountain.
It differs from the latter, as recorded by
Matthew, chiefly In length and in the (
fact that It has less to say concerning
the Pharisees and their conception of
righteousness and their Interpretation.
It Is more positive in tone. ,
The Parable: This was our Lord's
favorite method of instruction. The ,
parable is an illustration of truth
drawn from the actual or the possible.
Usually it is an illustration or analogy
of a truth in a higher sphere drawn
from the actual or possible in a lower
sphere. Its appeal to the mind is
stronger than that of mere metaphor or \
simile. The reason rather than the
imagination lays hold of it. It contains
argument along with illustration.
The use of it was to a large extent
tho secret of our Lord's hold upon the
popular mind. The common people al- 1
wavs heard him gladlly.
Poor Rich People: Wealth does not
make happiness. At beBt it is only
short-lived. "Riches certainly make
themselves wings; they fly away as an
eagle toward heaven." Wealth does not
prolong life nor prevent early or sudden
death. Tt does not contain within '
itself satisfying power. Tt develops (
want. Tt is a source of uneasiness and
discomfort rather than of severity and i
peace. Tt produces disqualification for '
the best and highest things. It turns
the mind and heart from the real concern
of life and Axes them upon that
which Is elhpty, temporary, and benumbing.'
"Woe unto you thai are rich!
for ye have received your consolation.'
Rich Poor Peoples These are de- i
/
THE PRESBYTERIi
scribed in the first part of the lesson, as
:he "poor rich," are shown in the second
part. Those who have no food, no joy,
no friends, who are ostracised and
slandered, if it all be for righteousness'
sake, will one day rejoice and leap for
joy. Their reward is "great in heaven."
They are blessed in their relation to
Christ, in their companionship with
God's saints in all ages, in their freedom
from that which Bn far frnm h?lno
good, entails evil, in their emptiness
which produces hungering for the Bread
3f Life. To be plunged into real poverty
sometimes all one needs is simply to
have property. To lose it is oftentimes
to be made to set store by something
more substantial.
Practical Lessons: "A man's lifeconBisteth
not in the abundance of the
things which he possesseth." Ostracism
and slander are among the hardships
which believers must sometimes endure.
Popularity is by no means proof of
righteous living, nor yet assurance of
friendship that will stand hard tests.
A.11 one's wealth cannot prevent death.
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eternal state. Distinctions which prevail
this side of the grave are not projected
beyond it. Conditions may be
completely reversed. The beggar here
may be begged there. Evil is punished
with certainty, and future suffering is
not remedial but primitive. The torments
of hell are kindled here on this
side. There is no such thing possible as
a post-mortem probation, an after-death
chance at life. There will be recognition
in the other world. A large element
in the suffering of the lost will be
the knowledge of how their loved ones
may suffer and yet they cannot go back
or even send and help them. There is
no intermediate state of any kind, no
purgatory, where unpreipared souls may
linger until they are prayed out or lift
eu on. as tne tree rails so shall it He.
Hell is real.
Explanatory: "Blessed:" form of the
beatitudes recorded by Matthew are
given here. "Ye poor:" not all the poor,
but those whose poverty is in some way
related to Christ, the poor who have become
so for his sake; or the poor in
spirit, the lowly, humlble, meek. "That
hunger:" for righteousness. "Hate
you:" unbelievers hated Christ, and they
will hate Christ's. "Separate you from
their company:" social and business
ostracism, which is not at all uncommon.
"Cast out your name:" slander.
"Your reward is great:" proportioned,
nay, over-proportioned to the degree of
ouiiciiufi. huh uuio you mat are
rich:" not because they are rich, but because
of the use they make of wealth
and their reliance upon it and love of
it. "That are full:" satisfied with what
they have and with what the world
gives, and having no desire for Christ's
gifts "Speak well of you:" the praise
of the wicked is sometimes a sign of
jnworthiness, and general popularity indicates
that one has not been faithful in
testimony or duty. The false prophets
were often very popular. "Purple
and fine linen:" the habllaments of
wealth. "Lazarus:" a form of the name
Rleazar, which was very common among
the Jews. Prom it come our lazar, lazarette,
and similar words. "The dogs:"
maBterless curs which the beggar was
too weak to drive away, or which had
more pity than the rich man or his ser
vants. "A rich man:" Dives was not a
proper name, but a Datin word for
"rich man." **Dled . . . also died:" death
comes to all alike. "Abraham's bosom:"
a rabbinical expression for bless, paradise.
Abraham's company and home.
"In hell:" Hades, a place of punishment.
"In torments:" the state and apony of
the lost. "In thy life-time:" worldly
Joys are limited; hell's torments are
endless, and are not temporary or
remedial in their nature. "A great gulf
fixed:" the punishment of the wicked is
endless and unchangeable. . -
LN OF THE SOUTH
Young People's Societies
UNSELFISHNESS.
Topic for Sunday, May 5s The Christian
Virtues. V. Unselfishness. I John
3:10-18.
DAILY READINGS.
Monday: Unselfish Abraham. Genesis
13:7-12.
Tuesday:- Unselfish Joseph. Genesis
50:15-21.
Wednesday: Supreme tests. Romans
5:6-10.
Thursday: Friendly service. Daniel
6:17.
Friday: The greatest thing. 1 Corinthians
13:4-8.
Saturday: The root of kindness.
Gpesians 4: 31, 2; 5: 1, 2.
"This is the message that ye heard
from the beginning, That we should love
one another."
"We know that we have passed from
death unto life, because we love the
brethren.'"
A life spent in thinking only of self
is the narrowest and thinnest of which
the mind can conceive.
A life in which others are the object
of thought and interest has an opportunity
to become as broad as the world.
One therefore makes the most of oneself
who is ?bent upon making the mosi
of others. Love is always self-expansive.
Unselfishness is emptiness of self,
self-thought, self-seeking, self-centering.
It is the enthronement of the
higher principle of obligation to others.
Here is God's direction: "And be ye
kind one to another, tender hearted, forgiving
one anther, even as God for
Christ's sake hath forgiven you."
"And walk in love, as Christ also hath
loved us, and hath given himself for us
for an offering and a sacrifice to God
for a sweet-smelling savour."
The old fable of the dog in the
manger well illustrates the true nature
or seinsnness. it is an evil trait of
character that will not let others enjoy
even what we cannot use ourselves.
"Be ye therefore followers of God."
Unselfishness makes ub like him who
"so loved the world that he gave his
only begotten Son, that whosoever believeth
in him might not perish, but
have everlasting life."
It makes us like Christ, who freely
offered himself for us all, and "also hath
once suffered for sins, the just for the
unjust, that he might bring us to God."
The best he had, himself, he laid down
for us.
Unselfishness takes no account of the
worth or demerit of others. Its prin
clple and obligation being within itself,
it is neither its Inclination nor its right
to pause in seeking the welfare of even
the most undeserving.
"The just for the unjust" was Christ's
way. And herein "God commendeth his
love towards us, in that while we were
yfet sinners, Christ died for us." "Being
now justified by his blood, we shall
be saved from wrath through him,"
A fine example of unselfishness in
action is given in Abraham. When he
and Dot had to part company, he left it
to Dot to make choice of territory, and
was content to take the other location.
As the older, and as the founder of Dot's
fortune he himself would have Laen
justified is making first choice.
Another fine instance is found iif
Joseph's career. After his father's
uear.n niB Dretnren naturally reared that
Joseph would now avenge himself. He
promptly met them kindly, reassured
them, allayed their fears, and showed
them how God had used their wrongdoing
to bring about the happiest reaulta.
[April 24, 1912
The Prayer Meeting
WHAT THE FUTURE HOLDS.
l'hll. 3:IS. Week of April 28.
We are accustomed to think and
speak of the uncertainties of the future,
and indeed the days that are before us
in this life are crowded with uncertainty
so far as our human discernment
can forecast. It was true of the
apostle that as a missionary to strange
cities he went forward not knowing
what should befall him, but there were
certain great realities about which he
was certain and about which we may
be, and as believers are, certain also.
Paul was reaching forth unto the things
that were before, not blindly, but with
strong assurance. He said, "I therefore
so Tun, not as uncertainly; so fight
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was not tolling and testifying and facing
perils at a venture, but was intensely
rational and judicious in his
ministry as every follower, who walks
by faith and not by sight, must agree.
There were great realities before him
which were as sure as the promises of
God and to his mind these outweighed
all that might be regarded as tentative
or contingent in his life. His aim was
to lay hold on that for which he was
laid hold on by Christ Jesus.
One of the things that attract us in
the future is gradual tout sure triumph
over sin. The true believer is ever impressed
with the humiliation of per.
sonal weakness, failure, and positive
transgression. His aim in the cultivation
of character is to attain to power
over lnnrmiues and acquire ever increasing
conformity to the ideals of
life. In the degree that he does this
is his happiness Increased. Jt is a life
work, a great spiritual enterprise. He
anticipates progress for he knows that
one of the laws of the spiritual realm
is that we are enabled more and more
to die unto sin and live unto righteousness.
The final consummation will be
complete and endless separation from
sin and its havoc.
Another anticipation of God's people
is the 'maturity of their Redeemer's
kingdom. Our Lord's purpose is to
finally present unto himBelf a glorious
Church not having spot or wrinkle or
any such thing. The Church is organized
and its servants are appointed for
the perfecting of the saints, for the
edifying of the body of Christ. His
Church is his elect bride, whom he is
to receive unto himself, his body,
which is now being built up, his loved
ones for whom he has gone to prepare
a place that where he is there they may
be also. What is the meaning of the
weary conflict through which the world
has been passing through the ages of
its history? Why the coming and going
of the generations of the children
of men? Does it mean simply the
lengthening out of the process of nature
without purpose or direction? It
is God's way of gathering, training and
preparing his people for himself and
perfecting the glorious possession
which he purchased for himself. It is
the cherished anticipation of his people
tnat their Lord shall be enthroned Defore
the eyes of rational creation and
that every knee shall bow before him
and every tongue shall confess him.
Our own experience and possession of
the heavenly Inheritance Is the supreme
hope of God's people. That implies the
triumph and glory of their Lord for he
is to be glorified in all bis saints and
admired In all them that believe. We
do not know all that Is to constitute the
bliss of heaven, but we know that it
shall be perfect and perennial. "We
know not what we shall be but we know
that when he shall appear we shall be
like him for wo shall see him as he