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THE K I N G ’S BUS I NE S S
that it is by comparison. No one nar rative is more telling on this theme than that of the poor widow who dropped into the treasury her two mites. The Lord Jesus, standing near, watched the offerings cast into the treasury. There were rich givers that gave large amounts. There was one poor woman, a widow, who threw in two mites, and He declared her offering to be more than any of all the rest, because, while they gave out of a superfluity she gave out of a deficiency— they of their abund ance, she of her poverty. She who cast her two mites into the sacred treasury, by so doing became rich in good works and in the praise of God. Had she kept them she had been still only the same poor widow. Are not two sparrows sold for a farthing? And the two mites “ make a farthing.” He who, as the Superintending Provi dence of nature, watches the fall of a sparrow, so that “ one of them is not forgotten before God,” also, as the Over seer of the treasury, invisibly sits and watches the gifts that are dropped into the chest, and even the widow’s mite is not forgotten. He tells us here how He estimates money gifts—not by what we give, but by what we keep—not by the amount of our contributions, but by their cost in self-denial. This widow’s whole offering counted financially for but a farthing. What could be much more insignificant? But the two mites constituted her whole means of subsistence. The others re served what they needed or wanted for themselves, and then gave out of their superabundance. The contrast is em phatic; she “ out of her deficiency,” they “ out of their supersufficiency.” Not. all giving— so-called— has rich reward. In many cases the keeping hides the giving, in the sight of God. Self-indulgent hoarding and spending spread a banquet; the crumbs fall from the table, to be gathered up and labeled “ charity.” But when the one possession
that is dearest, the last trusted resource, is surrendered to God, then comes the vision of the treasure laid up in heaven. VII. Unselfishness in Giving We ascend still higher to the law of unselfishness in giving. “ Do good and lend, hoping for nothing again” (Luke 6:35). Much giving is not giving at all, but only lending or exchanging. He who gives to another of whom he ex pects to receive as much again, is trad ing. He is seeking ¡gain, and is selfish. What he is after is not another’s profit, but his own advantage. To invite to one’s table those who will invite him again, is simply as if a kindness were done to a business acquaintance as a basis for boldness in asking a similar favor when needed. This is reciprocity, and may be even mean and calculating. True giving has another’s good solely in view, and hence bestows upon those who cannot and will not repay, who are too destitute to pay back, and too degraded, perhaps, to appreciate what is done for them. That is like God’s giving to the evil and unthankful. That is the giving prompted by love. To ask, therefore, “Will it pay?” be trays the selfish spirit. He is the noblest, truest giver who thinks only of the bless ing he can bring to another’s body and soul. He casts his bread-seed beside all waters. He hears the cry of want and woe, and is concerned only to supply the want and assuage the woe. This sort of giving shows God-likeness, and by it we grow into the perfection of benevolence. Y lll. Sanctified Giving Our Lord announces also a law of sanctification. “ The altar sanctifieth the gift”— association gives dignity to an offering (Matt. 23:19). If the cause to which we contribute is exalted it en nobles and exalts the offering to its own plane. No two objects can or ought to appeal to us with equal force unless they are equal in moral worth and dignity, and a discerning giver will respond most
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