THE K I NG ' S BUS I NES S thank God for perfect bodies and a full supply! The greater part of the world’s people are poor. It is not a bad thing to be a beggar, if, because of th a t con dition, one is taught to look to God for help. Here we have the two men in marked contrast. One lives on the fat of the land and ignores the beggar, as well as ignoring God and the future. He serves himself and says “Soul, thou hast much goods laid up for many years; eat, drink and be merry.” The other man lies a helpless victim of poverty and disease, an object of pity. Between them there is a great social gulf, and no passing over from one to the other. (2) A Contrast in Death: The beg gar died first. We might have predicted that. He had not much to live on. We usually sigh in relief when beggars die. There is one less to harass us, one less to interfere with the even tenor of our way. But there comes a revelation with this beggar’s death. Angels had no doubt ministered to him. He had meat to eat th a t the rich man knew not of. There was no money for mourners and no need of a tomb. The angels of God took charge of Lazarus’ funeral, and he who had no friends in life had many in death. That must have been a happy moment when the beggar’s eyes closed upon life—with a last look a t the rich man’s gate—and opened upon the open door of Paradise! The rich man died and was buried. He had money to feast with, but he had not money enough to buy off death. This is the obituary of many a man, “He died, and was buried.” There were no angels to minister to him. He who had failed to minister to others had no angelic friends to welcome him. He reached his own place, according to the law of spiritual gravitation. He took a lonesome journey to a friendless world. His eyes closed to all the luxury of his palatial home and opened upon the horrors of hell. His heirs fought
375
over his estate and he fought the ter rors of a rebuking conscience. What a change! One moment in a palatial home; the next,—where? (3) A Contrast in Destinies: The conditions of these two men, in the eternal world, are exactly reversed. The rich man is the beggar and desires to be ministered to by Lazarus. He recog nized him. Probably knew he was a kind-hearted -beggar. He wants the commonest mercy—water. He is the same selfish man, occupied with him self. He has no confession of sin, no regret or sorrow for his treatment of Lazarus, only wants relief from his burning thirsL He is reminded of the past. Memory is awakened. He had his good things. Never divided them with others. Never recognized them as coming from God. He usurped authority and selfishly claimed all as his own. He had made his bed and now must lie in it. His destiny is fixed. An impassable gulf stretches between the poor rich man and the rich poor man. He thinks of his brethren. He had never set them a good example, had never been interested in their eternal welfare. Does he fear the presence of his brothers will add to his misery? Had Lazarus testified to him while on earth, and does he now feel the power of th a t testimony, the tru th of it? His desire may be all right, but his theology is bad. He thinks th a t one from the grave would have power with his brethren. But another Lazarus came forth from the grave at the command of Jesus, and the Jews sought to kill him. Jesus rose from the dead and the Phar isees hired soldiers to deny it. The request is unreasonable and un necessary. God’s ordained means are sufficient for salvation, and any other thought is a reflection upon His pro vision for the salvation of men. The only answer of Abraham is that they have Moses and the prophets,-^
Made with FlippingBook - Online catalogs