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THE K I N G ’ S , B U S I N E S S
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This liberality has the strange effect of increasing as the scattering goes on, while on the other hand to withhold "what is justly due” (v. 24, R. V. msirg.) tends to poverty. Of course this appli cation is always diametrically opposed to human reason—which is a further proof of the ruin caused by the Fall (cf. 1 Cor. 2:14). 2. Liberality in the business sphere (vs. 26-28), The hoarding of commodities in the hope of receiving higher prices (when there is need of food, etc.) brings a curse upon the hoarder. But blessing attends the one who refuses to take ad vantage of human need for his own sel fish interests. Crookedness in business may seem to pay immediate returns, but the end will reveal that such ways are unprofitable. The one who, with out regard to others, trusts 'in his riches, will surely fail. There is a solidarity of the race. We are members one of another; one cannot be advantaged without others being benefited also; neither can one attempt to retain all the advantages without sustaining- a loss to himself as well. 3. Liberality in the domestic sphere (rs. 29, 30a). In the well-ordered management of a household, there must be the rule of “give and take.” Trying to have all the “ take” without any of the “gife” results in disunion and disaster. The passage suggests that the believer, like a tree which takes sustenance from the earth and air, and which gives, in turn, its shade and fruit to the passers-by, is to be characterized by growth and fruitfulness. 4. Liberality in the spiritual sphere (vs. 30b, 31). The winning of souls requires the putting forth of real effort to bring souls to Jesus Christ—to open their eyes, to turn them from darkness to light and from the power of Satan to God (Acts 26:18). It means more than the reformation of those who need re form; it involves the soul’s regeneration through faith in Jesus Christ. He who would be a soul-winner must be willing to give unsparingly of time, of patience, of prayer. While other spheres of lib erality may be closed to some individ uals, this sphere is wide open to all. Every believer may find a place of op portunity for the winning of souls. n. T he S ervice (L k . 16:11-13) For the child of God, “faithfulness” Is.Uie key to all profitable and accept able service. As no employer wishes a servant who is more interested in a competitor’s welfare than in the wel fare of the one who employs him, so the Lord cannot use one who is solici tous of Satan’s affairs. Service unto the Lord must be whole-hearted and sincere, or it is valueless. The principle [ announced is plain: “Ho servant can
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serve two masters” (v. 13). Likewise. “Ye cannot serve God and mammon” (v. 13). A futile attempt at divided authority will bring about the fearful condition of the church of Laodicea (Rev. 3:14-22), and the same sad con dition is observable In individual Chris tians today, as far as service is con cerned. Points and Problems 1. “ Scattereth, and yet increaseth . . withholdeth . . tendeth to poverty” (Prov. 11:24). This great paradox is based on the same principle laid down by our Lord in Matthew 16:25, “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” It is not that God would have us give away everything recklessly. To "withhold” something for our own needs is perfectly right. The thing condemned is to withhold “more than is meet.” 2. “He that trusteth in his riches shall fall” (v. 28). This has always been true, but we are learning some new things today about the impermanence of material wealth. Governments have originated clever and subtle schemes for getting the savings of their citizens. When direct taxes have become so great that people are ready to rebel, the po litical powers shift to hidden taxes; and when people get their eyes open to this device, the rulers proceed to con fiscate our savings by inflationary methods. And the lesson is becoming increasingly plain: We had better not trust too much in the few dollars we may have accumulated, but rather trust in the living God and in heavenly treas ure where the moths of taxation and inflation cannot destroy. 8. ‘H e that winneth souls is wise” (v. 30). Another translation is, "He that is wise winneth souls.” It prob ably does not matter which way we read the passage, for both translations are true. But we should not lose sight of the contrast intended by the writer. He has been contrasting the work of the unrighteous over against the work of the righteous. The one values mate rial things; the other values spiritual things. The one strives to win dollars; the other strives to win souls. And tlic man who spends his dollars to win souls is the wise man, because dollars tomor-
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