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Our price for genuine imported Plush Parlor Suit $30, popular price $45.
Our price for genuine imported Silk Plush Parlor suit $45, popular price $60.
Our price for a 10 piece Walnut Marble top Toilet suit of Furniture $45, popular price $55.
Our price for a 10 piece Maple Marble top Toilet suit of Furniture $48, popular price $45.
Our price for a Marble top French Dresser, 17-30 glass, $12 50, popular price $15.
A Our price for an imitation Marble top French Dresser, 17-30 glass, $9, popular price $12.
Our price for a 10 piece im tation Marble top Toilet Suit of Furniture $30, popular price $40.
Our price for a large German Plate Glass Bureau $5, popular price $7 • Our price for a No. 6 Cooking Stove, complete, 6 5 °> popular price 7.50.
0 ur price-for a vvorm wire Bedspring (full size) $3, popular price $4.50. Ourlprice jor a No. 7 flat-top Cooking Stove, complete, 10, popular price 12.
,| Our price for a slat spring r (any size) $1 25, popular T3 rice $1 50. 300 good strong Bedsteads, (none ot them made of pine) trom 1 50 u p.
Our price for a A l , f 1 1 5 °- 1000 Chairs of every description from Fifty Cents up.
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ghMYRNA RUGS. that have been picked and accumulating for years and years, but every
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( thing is bran new just from the factories and the most attractive sty les that money can buy. Do not buy a
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. A. G. RHODES & CO., 1017 Broad Street, Columbus, Ga.
THE RICH YOUNG EULER.
LESSON IX, INTERNATIONAL SUNDAY
SCHOOL SERIES, FEB. 26.
Text of the Lesson, Matt, xix, 16-20.
^ Golden Text, Matt, vi, 24—Memorize
Verses 20-22 —Comment by Rev. William
I
Newton, D. D.
(From Lesson Helper Quarterly, by permission
of II. S. Hofiinan, Philadelphia, publisher.]
Notes.—Caine, i. e., out of the company
around. Mark says, running. One, Luke
says ruler, or member of the Sanhedrim,
Master, or teacher. Enter into life, be saved
death and have everlasting life. Keep,
obey or live according to. Honor, this is
more than to obey, and no one word will de
fine it. Reverence is perhaps the best,
Hardly, or, it is hard for. A rich man, one
trusts in riches. Exceedingly, very
Then, in that case, or, if that is so.
This, i. e., that rich men can be saved. Im
possible: possible, i. e., men cannot do this,
but God can.
V. 16 . Mark and Luke supply two very in
teresting features of this case. From one
we learn that he was a ruler, i. e., a member
of the Sanhedrim. From the other we learn
that he came running. He was in earnest,
lie was not satisfied with what the doctors
of the law taught concerning this great
question. He feit, he was sure, there was
something more. But what was it? Where
should he find the one who could lift the
veil and let in the light? It would seem from
the narrative that he had been following
Jesus secretly, or without making himself
known. He wanted to hear what this great
•teacher would say about it And now, as
he hears his last words, he could restrain
hi . elf no longer. He came running to
Jesus, with the great question, “Good Mas
Lter! Ktef’ what must I do that I may have eternal
or, “inherit eternal life?”
1 V. 17. Before answering his question our
I lthe Lord, gently yet pointedly, rebukes him for
use of the title by which he addressed
[hint. B. He Why did did he use it? He did he not (Jesus) mean
not mean to say that
I -as the good. For that title belongs only to
—or to God. And, as an unmeaning com¬
pliment, he could not receive it. Now this
goes longing not mean that Jesus declined a title be
only to God; but that the young
ruler himself did not mean to intimate that
it so belonged to him. And therefore he
could not receive it from him. Now, in our
Lord’s answer to the young ruler’s question,
we must observe that he answered from his
standpoint. He occupied the ground on
which he stood. His question was, “What
shall I do that I may have, or inherit, eternal
life?” He would have it as the result of his
own doings. He proposed to work for it. He
wanted to have it, as of debt, as a working¬
man receives his wages. And so the master
replies to him, “Keep the commandments.”
He did not propose the difficulties of the
case. He would have him ascertain these for
himself. He would have him find out for
himself that obedience to the law, as the
price of eternal life, was a chain of many
links, and if one of these was broken the
chain itself was worthless. It offered no
connection between the man and the object
he had in view. But the young ruler did
not see this. And so
V. 18-20. When he heard the Lord’s an
swer he at once asked which of the com
mandments he meant. And in answer the
Lord cited the sixth, seventh, eighth, ninth
& nd fifth, while Mark adds the tenth. Now
all these were of the second table of the law.
Not a word is said about those of the first
table. The young mans relation to God
seems to have been entirely left out of the
question. Why was this? And there seems
to be no doubt about the answer. For it is
manifest that our Lord meant to show how
utterly hopeless his case was, even on his
own chosen ground. For, if he proposed to
be saved by the works of the law, or to enter
into life because of obedience to the law, it
must be very clear that he had obeyed the
law. Now, if it were a question of obedience
toman’s law—i. e., if it concerned the out
ward act alone—it would be very easily set
tied. But if that “law is spiritual;” if the
lustful thought is adultery and the angry
thought is murder, then the case is a very
different one.
The young ruler proposed to win eternal
life by the deeds of the law. Now the sum
ruing up of the second table of the law is,
'"Thou shalt love thy neighbor as thyself.”
He said he did. And Jesus replied in effect,
‘‘If you do it is very easy to prove it. You
would not hesitate "to part with anything you
have to relieve your own wants. Now why
should you hesitate to relieve the necessities
of your neighbor? You would not if you
loved him as you do yourself. Now, there
fore, go and do it, and prove your claim is
true. This was the simple issue; and one
more clearly defined could not well be pre¬
sented. And is that all? No. For that
might spring from a motive utterly inad
tnissable. And so the Master adds, “and
come and follow me.”
V. 23. How true to the life this is. How
cleai* the revelation it makes of the ruling
power in this young ruler’s heart. Doubt¬
less he was attracted by the Master’s teach¬
ing; but the glitter of his gold had a brighter
luster in his eyes! Doubtless ho was con
cerned for bis eternal life. But clearly, the
present had for him the greater attraction.
He was in “the valley of decision,” and
quietly yielded to the power of the present
and the seen! “He turned and went away,
for he had great possessions.” Tho present
and tho eternal life were weighed against
each other, and the beam wont down pn the
side of the present.’ Poor young maul
V. 23,24. It is not hard to imagine tho deep
compassion that moved in tho Master’s
breast, as he turned to his disciples and spoke
t’.v.-orc :. Dov.bGoss ry bed: ,i.nd
fit r i r- ( l L.t fad pan ;:;ra be Would
shield * - 0 1 now l.om i y wi-wt:; .m; ros
sions too yoa !: 0 1 .i c.-^...ip»o rauiwO
upon them. And ii' we a:.k fer the re i on
underlying tho declaration of tho Muster—or
why it is hard for a rich man to ent# the
kingdom of God—there seems to lx; two rea
sons, i. e.:
1. Riches beget a sense of power in the
holder of them. Therefore the rich man is
commonly puffed up with a sense of his im¬
portance. He can do anything; and his pride
erects itself even against God.
2. Riches become an object of trust to their
possessor. They seem to break down the
simplicity of childlike faith in God. How
can he pray, “Give us this day our daily
bread,” when he knows that his check is good
in bank and his credit high on exchange?
And so he learns to “trust in riche*,” as the
ultimate good in life. How can he enter the
V. 25, 26. The disciples were beyond meas
ure astonished. And to their question, who
then can be saved? Jesus gave the answer,
“With men this is impossible, but with God
all things arc possible.” He alone can change
the heart and bind tho affections around him
self as manifested in the finished work of
Jesus. For when tnat is seen—L e., when bin
love takes tlie heart captive-tho affections
drop off from earthly things and twine
thomsrlvea around him, who 1 < denied us
from this present evil world, with ius owu
blood.
^COUGHS, CNOUl
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