p. 53 | The Sabbath-School

Seventh-day Adventist Missionary Society · Oakland, California · Feb 2, 1882

The Sabbath-School.

Lesson Comments for February 11.

LUKE 12:13-40.

“AND one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you?” In denying this request, Jesus acted consistently with his principle not to meddle with purely secular affairs. Although he could in a moment have decided as to the justice of the claim, and his decision would, doubtless, have been accepted by both parties, he would not do anything that would strengthen the popular idea of the Messiah—a civil ruler. His doing so might have given the Pharisees an occasion for making an accusation against him. Jesus and the apostles always taught respect to the magistrates, and never confounded the purely secular with the religious. There were men appointed by law to decide disputes of this kind; his work was of more importance. The great reason, however, why Jesus could not act as umpire in this case, is doubtless because the request sprung wholly from selfishness. This is shown by his admonition which followed: “Take heed, and beware of covetousness; for a man’s life consisteth not in the abundance of the things which he possesseth.” The parable which follows enforces this idea. Scott, in his notes on this passage, draws the following lessons from this parable:—

“To illustrate and enforce this caution, he spoke a parable, replete with instruction. The ‘rich man,’ described in it, is not said to have obtained his wealth by fraud or oppression, or to have been a penurious miser. He had an estate; and, by skillful and diligent culture, it yielded him large crops, so that his affluence increased rapidly; at length, however, he found difficulty about storing his treasures, seeing he had no longer room for them. He therefore determined to build larger barns, and granaries; and, having thus secured his abundance, to have done with the encumbrance of business, and to give himself up to ease and indulgence, in the liberal use of his riches.

“The character here drawn, is exactly that of a prudent worldly man, who rises from inferior circumstances to great affluence, by assiduous industry and good management; and then retires from business, to spend the latter part of his life according to his own inclinations. But there was no grateful regard to the bountiful providence of God, ‘who gave him power to get wealth;’ no consideration of his accountability for the use of it; and no respect to the authority, commandment, favor, or glory of God. There was no proper sense of the instability of human affairs, the uncertainty of life, the vanity of earthly pleasure, the worth of his soul, or the importance of eternity; no thought of happiness to be found in communion with God, in peace of conscience, and the hope of glory! But the man spake ‘within himself,’ as if ‘eating, drinking, and being merry’ had constituted the chief good of a rational creature; and as if it might be enjoyed here forever. Neither did he express any regard to his neighbor; his wealth was his own, and he would hoard it for himself, and spend it on himself; for if he had inquired how many poor persons were destitute of food and raiment, and in various ways needed relief, he might have found a far better way to dispose of his superfluity, and have enjoyed a far superior satisfaction, than what he proposed to himself: ‘What shall I do?’ The whole was the language of a selfish ungodly man, and was intended to expose men of this character, even when not chargeable with gross immorality. However, therefore, this man might glory, that ‘the might of his hand had gotten him this wealth,’ and deem himself wise and happy; or however he might be envied, respected, or commended by his neighbors; he was in the judgment of God ‘a fool,’ and as such God addressed him. He hath foolishly reckoned on many years to come, when he had not a single day to live! He had provided a large superfluity for a future continuance on earth, which was never to be granted him; but he had made no provision for the world to come. On that very ‘night his soul was required of him,’—and he must give an account of his ungodliness, selfishness, and covetousness; ‘and then whose would those things be, which he had provided,’ to the neglect of his soul, and to his everlasting ruin? He could not tell into whose hands his wealth would pass: nor would it be any comfort to him, even for his children or friends to possess it, when he was torn from all which he loved and idolized, and plunged into the pit of destruction; and perhaps they, too, were preparing by it for the same dreadful end.

“To this parable our Lord added, that ‘so is every one, who layeth up treasure for himself, and is not rich towards God.’ All those persons ‘lay up treasure for themselves,’ who seek wealth either for its own sake, or for the influence and consequence which it bestows, or to spend in the pride of life and luxurious indulgence; or in order to aggrandize their families; but who are not rich in faith, in wisdom, and grace, in good works, and a heavenly treasure. Every man of this character is in God’s account ‘a fool;’ his life is vanity and vexation; his success an empty bubble, or a destructive delusion; and his end most miserable.”

Following this, our Lord showed them the folly of undue care and worry for the things of this life, repeating some of the instruction which he had given in the sermon on the mount. A skillful teacher will always repeat again and again those things which are of most importance. Christ was a pattern for teachers, and it need occasion no surprise that he should repeat his former words on this point, because, (1) nothing is more necessary to be impressed on the minds of men, than that “the things which are not seen” are of more importance than the “things which are seen;” and (2) the teaching of the scribes and Pharisees had always been that a man’s wealth determined the degree of his favor with God, thus making wealth the chief object of life. Under this teaching the disciples had been brought up, and Christ took every opportunity to counteract it. The lesson is as much needed now as then. Let us bear it in mind.

“Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” On this passage, Scott has the following appropriate remarks:—

“His disciples are a small flock of harmless, defenseless sheep, in the midst of the vast multitudes of this wicked world; but they are dear to him, who has purchased them, and brought them back to his fold: and, as their Father intends to give them the kingdom of heavenly glory and felicity, and greatly delights in doing this; so he will certainly provide for them during their passage through this world to it. They ought therefore to dismiss their fears, and to cast all their cares upon him. ‘It is a foolish thing, not to look for small things at his hands, who freely giveth us the greatest things.’—Beza. Instead of burdening themselves in endeavors to accumulate wealth, Christ’s disciples ought, when properly called to it, to part with their possessions, and distribute to their needy brethren. When this is done in faith and love, it insures to them a treasure, of which God himself is the Guardian. In this manner they are secured from putting their ‘money into a bag with holes,’ or into one liable to wear out (which is an apt emblem of the uncertainty of all earthly possessions); for their treasure is laid up in Heaven, out of the reach of change or danger; and their hearts also become more and more heavenly. Probably, this instruction influenced the primitive converts, after the day of Pentecost, to sell their estates for the support of their poor brethren.”

Christ then gave a warning which shows that his teaching on this subject is not only of general importance, but has a special application to our own time: “Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh, they open to him immediately.” “Let your loins be girded about.” A striking figure is this. The ancients wore a long, flowing, outer garment. When taking their ease, this was allowed to be loose, for greater comfort; but when work was to be done, or a journey to be made, this was fastened tightly about them, so as not to impede their movements. So the Christian, especially when he is looking for his Lord, should so hold the means that has been given him, that it may not be a hindrance to him. And again the warning is made more emphatic: “Be ye therefore ready also; for the Son of man cometh at an hour when ye think not.”