2 We may mingle with the unfortunate and fallen, when duty calls us there, or, if the motive and aim be to elevate and benefit them. 3. The more of Christ we have indwelling us, the better will we know how to stand towards the publicans and sinners of our day. Single Blessedness. If it is true that, for the greater number of us, married life is the perfect life, it is equally true that, for others of us, the single life is the perfect life. In the case of men it is superfluous either to illustrate it by instances, or to support it by argument; especially when we remember that the solution of the question rests usually with themselves. As for unmarried women, what a dreary wilderness this earth would be without or conversion causes a greater joy in' heaven, than even your comparatively better lives can effect, since you flatter yourselves that you are perfectly righteous,' and need nothing more.' Then He would have them to see, that if such a joy is felt in heaven over the prospect of reclaiming the sinful and erring souls, He ought the more to delight, being on earth, over the penitence shown by them-yea, much rather than over their proud self-sufficiency, which exalted them over any felt need at His hand. He continues His discourse by adding another parable of similar importthe Parable of the Lost Piece of Money. VERSES 8, 9. What woman. The Church of God is represented here by such a person. Ten pieces of silver, or ten drachmas, which equal ten Roman pennies. Souls are represented under such coins. The superscription upon each illustrates the image of God, which them! In thousands of homes the is yet to be discerned in every human spirit. The longer it remains lost, the more is this image covered over in rust and dirt. So, too, is the soul buried over in sin. The lighting of the candle represents the proaching of the Gospel in the house, or church. Sweeping the house, and seeking diligently, are symbols of the efforts made by the kingdom of Christ to redeem souls. And here now joy and gladness shall resound, when souls are reclaimed, as well as in heaven, since true believers, whether in heaven or on earth, are like-minded. His hearers must have keenly felt the home-thrust of this pointed parable. He places, in a few words, His kingdom far above the economy of the Pharisees, in which so narrow and jealous a spirit reigned, as not to allow them to rejoice over a lost soul redeemed. Thus did Jesus vindicate His conduct, and, at the same time, teach all men, that they are by nature in a lost condition; and that the souls who realize this fact and allow themselves to be brought home to God, their Father, through Jesus Christ, the Good Shepherd, are more acceptable to Him than those are who know not that they are far from God. TRUTHS:-1. Evil company should be avoided. Persons are judged by their associations. Evil communications corrupt good manners and morals. maiden sister or aunt is the very angel of the family, the children's idol, the secret wonder and delight even of those who too scrupulously use her; by sickbeds and death-beds a divine consoler; the depository of the sweet secrets of blushing hearts, the tender friend of the old, and the poor, and the lonely. Old maids, indeed! Why, with certain obvious exceptions, they are the very salt of the earth, the calm and sweet life of the household that is so blessed as to own them; their distinction, to be wanted by everybody; their reward, to be useful to everybody; their home-the snuggest, warmest place in the hearts that can love. And if they have a niche to fill on earth, as none can fill like them, many of them shall have a crown of surpassing brightness in heaven. Men, and women too, sometimes keep single, not so much because no one cares for them, but because they themselves care for Christ, first and most. The chosen solitariness of an unmarried life is occasionally the sacrifice of self, secretly, but deliberately, laid at the feet of Him. who pleased not Himself; and it has, and shall have, its great recompense. "The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit." Presently she will find out, and others also, that the Lord has cared for her.-Sunday Magazine. MAY 8. LESSON XIX. 1881. Third Sunday after Easter. Luke xv. 11-24. THE SUBJECT.-THE PRODIGAL SON. KEY-NOTE.-"A LITTLE WHILE, AND YE SHALL NOT SEE ME; AND AGAIN A LITTLE WHILE, AND YE SHALL SEE ME; BECAUSE I GO TO THE FATHER.'-John xvi. 46. 11. And he said, A certain man had two sons: 12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! 18. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19. And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way off. his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23. And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24. For this my son was dead and is alive again; he was lost, and is found. And they began to be merry. QUESTIONS. How does the Key note read? What Parable opens for us to-day? What does prodigal mean? What name might be given to this narrative, so as to include both sons ? What obiect had Jesus in relating it? verses 1-2. VERSE 11. Whom does this certain man represent? What two nations do the two sons svmbolize? For which does the younger stand? The elder? 12. What does the younger say? Was it a custom then to divide the patrimony before the death of the father? How can we apply this to the Gentile world? To Publicans and sinners? 13. What does the far country signify in the history of such people? What is meant by riotous living? 14. What does the mighty famine illustrate? 15. May we understand Satan under this certain citizen? How can such characters be said to join in league with him? How was a swine-herd regarded by the Jew? Does the Evil One subject his servants to such degrading employment? 16. Is the soul of even such sinners satisfied by the nourishment which is afforded them? How is the hunger of the soul here described? Can its bread be obtained away from God? 17. What is meant by coming to one's self? Of what does the soul then think? 8. What does the Son then resolve to do? What confession is He ready to make? 19. What sense of humility is realized? 1. The Lord of glory is my light, God is my strength; nor will I fear 20. How is God represented as feeling and acting towards the Gentiles, and sinners in general? 21. Did the son say all he intended to say? 22. How did the father break forth? What is meant by robe, ring, and shoes, in the spiritual sense? VERSES 23-4. How do you interpret the feast that was made? 25-8. Where was the elder son? Is it possible to be at home, and yet be alienated in heart? Whom did he hear? Whom did he ask about the festival? How was he affected? Did the feeling of the Jews correspond to such a mind? 29-30. How did he boast of his own obedience? What did he say of his brother? Did he call him a brother? Was this speech uttered, in substance, against the heathens, publicans and sinners? 31-32. What did the father say? Was heaven not still open to the Jews after Christ would open it for the Gentiles, too? How ought the Jew to have felt when learning of the plan of salvation for the whole race? Were both sons in faul? Had both something to recommend them? Which was in greater danger of being lost finally-the unrighteous or the self-righteous? Why is this so? Are all men unrighteous? Whose course must they follow, in order to obtain righteousness-the elder or the younger's? What was the fate of the self-righteous, in Christ's day? Does this still arrest all such? 2. One privilege my heart desires; REMARKS.-The object which our N.ture and Reason were the allot death of the parent. The eldest always Lord had in view, when He related this obtained a double portion. grand Parable, was to teach the Jews and a mankind, that God delights ment for the heathen races, and the The Jews had these, more in the penitent humility and natural man. hearty thankfulness of the sinner than along with Revelation, a two-fold inin the cold morality of that soul which heritance. knows no love. It were well to call VERSE 13. Natural religion, the inthis narrative-The Parable of the gredients of which being the light of Elder and Younger Son. Under its nature and reason, degenerate not many common name, the younger is made days after, a divorcement from God almost exclusively prominent before us, and His Revelation finds place. The and the elder lost sight of. Yet it was far country illustrates the wandering off surely the intention of Jesus to empha- and the degeneration of the Gentile size the unbrotherly conduct and spirit world or mind. Riotous living is figuraof the Jew-the Pharisees and Scribes tive of the wild, lawless, self-willed, -towards the Gentiles, the Publicans thinking and doing of God-forsaking and sinners. Whilst the erring, prou people and souls, by which the substance gal (spendthrift) course of the latter is or remaining life, of natural religion faithfully narrated, the domestic, miser- becomes enervated, wasted. ly spirit of the former is sharply contrasted. Both sons were in the wrong, of course. VERSE 14 A mighty famine, or spiritual dearth, follows. The soul never s own instincts and འ ce of But the point Jesus made can cut loose from 1 made after God, against His accusers (vs. 1-2) was, that convictions, that it wa the son who remained at home stood and can alone be sat isfied in God. in greater danger of being alienated at Hence all false religions are a proof of as confess heart, at last, than the erratic son, who a felt want. Men and nation learned to appreciate his home by a to this feeling in a thousand wa ys. prolonged absence. Neither son is pre- VERSE 15. A certain citizen of that sented as a faultless model to the true country may represent the "Prin Med worshipper. And yet, in both there this world"-Satan. He is cal was a commendable feature. Not the Mammon in the Gospel. Heathen na going from home, of the younger, would tions and godless souls fall more and Jesus commend; but the way he came more under the power of evil, and stand back, after having been so unfortunate in league with it, as they sink away as to go astray. Nor would Jesus condemn the elder son for abiding at home; but the narrow, clannish spirit, which he nursed within himself. It is sad to hear long comments and eloquent sermons made over the poor Prodigal; whilst the Churl is dismissed with a few words, by way of conclusion. The Parable is of the nature of a climax, and presents the chief thing last. NOTES. VERSE 11. A certain man must be taken as a picture of God, the Father. The two sons portray Jew and Gentile. Both wings of the human race, represented by these, originally one family. VERSE 12. The younger portrays the Gentile class, as pictured forth by the Publicans and sinners. Father, give me the portion of goods that falleth to me. The law and custom of the age and country made it possible for a son to ask a share of his patrimony, before the from God. A swine herd was a despicable character in the eyes of a Jew. Such an employment was well calculated to illustrate the low and mean service to which Satan subjects his menials. It is not too strong a phrase. VERSE 16. The souls of men and nations would fain, gladly, allay their spiritual gnawings by the food on which demons survive; but the kingdom of darkness contains no bread fit for the spirit of man; neither is it animated by the law of supplying charity It takes and robs, but never gives. It is the universal experience of the sinner. No man gave unto him. Swine can live on husks, and demons on darkness; but such nourishment fills not the soul. VERSE 17. And when he came to himself, marks the crisis in the man's life. A soul or people aside of God is likened to one "b side himself," out of hi right mind. When a consciousnes all this commingling with sinners means. VERSE 27. John the Baptist had summed up all for him. He might have understood it all. Doubtless he did, too; but he would find fault. such alienation flashes upon the soul, the moment of right reason has dawned, and an effort is made to come to one's self and God. The thought of a father, a father's house, its plentiful bread, so much so, that the servants, or least ones, can be satisfied-all this VERSE 28. And he was angry. This indicates the awakening in the soul. paints in strong colors the disposition of VERSE 18. I will arise. The awake- the Pharisee towards the publicans, sinuing is followed by a resolution to re-ners and heathens. He would not go turn. And will say, is symbolical of the confession which always flows from the truly penitent spirit, be it of an individual man, or the mass. VERSE 19. I am no more worthy to be called thy son. A sense of unworthiness overcomes the penitent. Yet the desire to be at home is so strong that the place of hired servants is willingly occupied. VERSE 20. The father is represented as rising and meeting the sinner on his return; or, the Gentile world. Ran-fell on his neck-kissed. What strong figures by which to indicate the readiness and anxiety of God to save mankind! VERSE 21. And the son said all that he had resolved upon, except what the glad father prevented him from expressing (v. 19). VERSE 22. But the father said, break ing in, as it were, ere the penitent son had finished his confession. The best robe is Christ's righteousness, which God would throw around such sculs; the ring is a symbol of adoption into His family; and shoes on the feet illustrates the power of grace to walk in the way of His commandments. VERSES 23, 24. A joyful feast was in the East, a proof of reconciliation and oneness. Hence this grand supper, Our Lord frequently compares His kingdom to a great supper. in, or mingle in the rejoicing throng of men and angels, who were happy over the universal reign of Grace. The Father entreated the Jews warmly and persistently in His own Son Jesus. In Christ, the Father came out. VERSES 29, 30. The Jew is now heard to laud his merits and righteousness. He is ungrateful for all his Father did for him. The heathen is painted in the blackness of darkness; and God is chided for being so condescending as to receive such spirits to Himself. VERSES 31, 32. God is made to tell this Jewish child, most kindly, in answer to his unfilial words, that Heaven is ever yet open for him that He would ever have him with Himself; and afford him all the grace in His loving heart. "But," He adds, "Heaven is large enough for mankind, for the once lost, but now returning heathen races-for their dead brother even." God, without reproaching him in the least, declared that it was meet, or natural for heaven and heavenly disposed souls to rejoice over the plan of love and grace, by which redemption could be consummated. Here the narrative closes. The son never fell in with the feast of joy. At last, the children of the kingdom were cast out, whilst publicans and sinners are still pressing ip. VERSES 25, 26. Now the elder sonthe Jew-comes before us. Heaven is joyful, God and the angels, over the plan of redemption, by which all men may be saved-except God's elder Son -Israel of old--Scribes and Pharisees. He is in the field-not away from home, indeed; but alienated in heart-at home and yet not of home. He knows not what has been consummated in the father's house, though heaven and earth rejoice over the plan of grace. He asks the servants, priests and prophets, what in the whole of life. It was a sermon full of warning to the self-righteousness of the Jews, and of encouragement to the penitent, unrighteous Gentile souls. It remains, ever yet, the same for us, as we may belong to the one, or the other class. Neither is our model, as Christians. As such, Jesus stands for us. Still, self-righteousness is more dangerous than penitent unrighteousness. A HOLY heart labors to exalt Christ MAY 15. LESSON XX. 1881. Fourth Sunday after Easter. Luke xvi. 19-31. THE SUBJECT.-DIVES AND LAZARUS. KEY-NOTE.-"ALL THINGS THAT THE FATHER HATH ARE MINE: THEREFORE SAID I, THAT HE SHALL TAKE OF MINE, AND SHALL SHEW IT UNTO YOU."-John xvi. 15. 19. There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21. And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom the rich man also died, and was buried; 23. And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28. For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29. Abraham saith unto him, They have Moses and the prophets; let them hear them. 30. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31. And he said unto him, if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. QUESTIONS. What is our Key-note? What is our Theme? VERSE 19. Who is spoken of here? How was he clothed? Who usually wore purple garments? Linen garments? How was his table? What nation is represented by the rich man? 20. What other character is mentioned? What does Lazarus mean? Forsaken. How was he circumstanced? In what condition was his body? Who may Lazarus be made to represent? Is. Chap liii. 21. What was Lazarus anxious for? What creatures relieved him? What nations did the Jews call dogs? Do you know of any heathens who were more favorably inclined to Christ than those of His own nation? 22. Who died first? Whither was Lazarus taken? By whom? What place is Abraham's bosom May all this still be said of Christ ? What became of the rich man? Did the downfall of the Jewish people occur before or after the death of Christ? 23. Where did the rich man open his eyes? Whom did he see? Who was with Abraham? Did he at once know Lazarus? Whom does Abraham represent? 24. To whom did he now pray? For whom? Through whom did he ask for help? Whom did he now see that Lazarus was? Gal. iii. 20. 25. How did God (Abraham) answer him? 26. What did He say, that prevented the good and bad from being in one place, in the other world? 27. For whom did he then intercede? Where was his father's house? May this represent the Temple, too? Who was to be sent ? 28. Why was Lazarus to go? 29. What was the answer now? What were they to render, to Moses and the Prophets? 30. What did he reply? 31. Could one from the dead do more towards changing men's hearts than the Law and Gospel of God? Do we not think so, sometimes? For whose benefit was this Parable first spoken? Has it not an application for every believer too? Does it not apply to every man, as well? What great lesson may rich men learn from it? verse 9. But is it not too much applied to such characters? 1. There is a blessed Home Beyond this land of woe, Where trials never come, Nor tears of sorrow flow; 2. Where faith is lost in sight, And patient hope is crowned, And everlasting light Its glory throws around. |