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T H E K I N G ' S B U S I N E S S
October, 1934
tion, for “to him that knoweth to do good, and doeth it not, to him it is sin” (Jas. 4:17). The false servant accused his Lord of being a “hard man.” If this accusation were true, there was all the more reason for the servant to be diligent in the use of that which was intrusted to him. But this servant refused the talent by the non use of it. When he buried the talent, he really buried himself, as far as his future was concerned. The ability to trade was as truly a gift from the Lord as was the talent, and by using this ability for his own purposes, the servant was really rob bing the master. Therefore, he was not speaking the truth when he said he was returning what was his Lord’s. That one talent, plus the interest, belonged to his master, and hence the servant actually had stolen the interest, even though he never possessed it. The accusation as to the master’s hardness was not true, of course, but the Lord deals with each one on his own ground, law or grace (cf. Psa. 18:24- 27). He decides righteously (vs. 27-30). The ground for this righteous judgment is stated plainly: “Thou knewest. . . . Thou oughtest therefore . . .” The implication is : Thou oughtest—even though governed only by common sense. The reckoning
BLACKBOARD LE SSON
there, possessing ability, but having no longer any opportunity to use it. We must be careful in teaching this lesson, lest we leave the impression that the entrance into either heaven or hell de pends upon one’s service, or the use of the talents given. What we are in relation to Christ decides the place of our eternity; what we do with the talents given to us decides our rewards in eternity. The re wards will be distributed according to our conduct; the place depends upon our Lord’s conduct—that is, the offering of His life a ransom for many. Belonging to Christ by simple faith, we shall be re ceived in heaven. Apart from Him, there is no retreat for the soul—except that place in which is heard the weeping and the gnashing of teeth. The good servant is the faithful one, not necessarily the successful one. Let us be sure that faithfulness is the outstanding characteristic of all our service. Points and Problems 1. The return of the “lord” of this parable is said to be "after a long time” (v. 19). There is no contradiction be tween this and other statements such a s: “Behold, I come quickly” (Rev. 22:7). The difference lies in the human and divine standpoints. To us the time may seem to be long, but to God it is short. 2. The obedient servants are called “good and faithful." There is some very profound theology in the order of these terms. “Good” describes the inward char acter. “Faithful” describes the external expression of that character. You cannot get the second without the first, any more than you can get “figs from thistles.” The fundamental difference between modernism and Christianity is just here. Modernism would make men “good” by getting them to be “faithful.” But Christianity gets men to be “faithful” by first making them “good.” 3. The same accurate order of terms is observed in the description of the disobe dient servant. He is “wicked and sloth ful" (v. 26). The first term describes his character and nature; the second term describes the conduct that flows out of it. If we had nothing else than this one word “wicked,” it would prove beyond all ar gument that the man under discussion was an unsaved man. If he had received by re generation the new nature, which is “good” because it comes from God, his conduct would have shown it. But there is not even a trace of it. One saved man may indeed be more “faithful” than another, but no saved man can be utterly without this grace. 4. Verse 26 is one of the most difficult in the Bible to read audibly so as to con vey to the hearer its true meaning. The word “knewest" must be inflected so as to make it a question—“Thou knewest?” etc. To paraphrase the passage: “You say you knew I was a hard man? Very well; I will judge you out of your own mouth. If you knew this, then why did you not act in accordance with what you say you knew about me ?” As a matter of fact, the very action of the unprofitable servant proved him a liar. Disguise them as we will, our actions at last prove what we are and what we think. Golden T ext Illustration Tom Lewis, a Newport newsboy, after a desperate struggle of two hours, rescued a poor man held fast by the debris at the Newport Dock disaster. For his bravery he was brought before King Edward, who uttered, “Well done! my boy,” as he hsbided
day for all servants will reveal not only what is seen, but also what is unseen at the present time—even the secrets of the heart. All will be brought to the light, and only the reality will stand the test. Then follows the solemn sentence: “Take therefore the talent from him. . . . from him that hath not shall be taken away even that which he hath.” The meaning here is that each servant had ability to trade with his talent and by the grace of the Lord had had the opportunity to use that ability. At this point, however, the false servant was left with his ability, but with the opportunity removed. One of the terrors of hell will be that many will be
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