And though I bestow all my goods to feed the poor, and … give my body to be burned.
True charity
I.“Though i bestow all my goods to feed the poor.” Literally, “bestow all my substance in food”: turn it all into charitable doles. Well, all this lavish benevolence will bring no profit if unaccompanied with love.
1. A man may be liberal from the mere bent of his natural disposition.
(1) “But is it not a blessed thing to have such a disposition? “Yes; but the brightest lamp leaves many corners dark and cheerless, while the bright day spring flows into every nook. So it is with the human character, according asnatural liberality, or Divine love, prompts it to action. Under the first, much may be bright and lovely, but there will ever be left lurking spots of darkness--enmities, prejudices, partialities, etc.; whereas, if lighted up by Divine love, all these will be resisted and vanish by degrees, and the man will become just and large-hearted. The naturally liberal may give to satisfy his wish and ease his desire of giving; true Christian charity gives in self-denial, often withholding where nature prompts to give; often giving where nature would fain withhold.
(2) Of those who bestow largely without the spirit of love, the indiscriminate almsgiver is one of the chief examples. Not one of the characteristics of love here described is in operation upon him. The indolent giving way to an amiable propensity, the hypocritical getting rid of a troublesome duty, must not for an instant be confounded with the yearning and painstaking self-denial of Christian love.
2. A man may bestow all his goods to feed the poor, out of motives of mere display.
(1) “But is it not a laudable thing to give as befits a man’s station and income?” That depends on the motive. One man bestows up to the mark which is required of him. If he goes further than this, he expects, and gets, no small share of credit. But in this I can see nothing laudable. But another man bestows as responsible to God. He acts not up to, but down upon his earthly position; not as sparing that which is his own, but administering that which is not his own. Now, love is set free, and in that alone is capable of working great and lasting good.
(2) But such is the infirmity of our nature, that the existence of a motive is by no means a guarantee for its full operation. There may be conscientious bestowal in a hard, rigid spirit of duty, without kindliness of heart or manner, just as the seed may appear in the plant, but after all be nipped by unkindly skies and winds. And of a bestowal so defective, what our text says is true. Note how true it is found to be in our public legal provision for the poor. Not that we could in our present state of society do without such a provision. But no one thanks us for it, no one is softened by it: all look to it as a sort of right, and feel no gratitude to its bestowers.
II. “If i give my body to be burned, and have not love, it profiteth me nothing”--i.e., all toil, all sacrifice, etc. How different would have been the history of the world and the Church, if this had been borne in mind by Christians!
1. How many lamentable instances have we seen of self-denial on a vast scale, followed by rule and prescription, where every sign of the spirit of love was wanting; nay, where hatred and rancour not only burned in men’s breasts, but led on to wars and massacres, nominally for the truth’s sake! On what is the greatest amount of self-denying labour spent among men? What answer could be given, but that it is but after all for ulterior objects?
2. And then rise to a higher kind of sacrifice. How often do we see men earnestly devoting themselves, even without any prospect beyond, to the interest or advancement of some favourite scheme, the maintenance of one side of some debated question? Sometimes substance, and family, and peace of mind, are offered generously up; many a man is a wreck of some hopeless voyage, but evermore fitting himself out again for undertaking it afresh. Then again, as in the former case, but here even more, there is temptation, from the very glory of self-sacrifice, to make it unworthily. Often have the words of our text been literally verified. The body has been burned, but no flame of love was lit up in the soul: the martyr has met death with smiles perhaps on his persecutors, but with unsubdued polemical hatred. And many who have not reached this consummation have stripped themselves of all they had, and have gone forth into deserts, there to become renowned in the eyes of the Church, and thence to launch their anathemas upon others, wiser perhaps and better than themselves. Well indeed might it be written, that the heart is deceitful above all things, and desperately wicked. And just in proportion to this character of our hearts is the necessity of constant and unwearied watchfulness, that in our own case neither our bestowals nor our self-denials may be without love, but indeed all prompted and regulated by it. And how may this be? Now as at the first, by the Spirit of God. (Dean Alford.)
Jewish charity
The Jews, according to Maimomides, reckoned eight degrees of charity in almsgiving. The first was, to give, but with reluctance or regret. The second was, to give cheerfully, but not in proportion the need of the recipient. The third was, to give proportionately to the need, but not without solicitation and entreaty on the part of the poor. The fourth was, to give unsought and unsolicited, but putting the gift into the hand of the receiver, and that even in the presence of others, exciting in him the painful feeling of shame. The fifth was, to give in such a way that the beneficiary should know his benefactor without being known of him, as those did who folded money in the corners of their cloaks that the poor as they passed might take it unperceived. The sixth was, to give knowing the objects of the giver’s bounty, but remaining unknown to them, after the manner of these who conveyed their alms by some secret agency to the dwellings of the indigent, making it impossible for them to ascertain the source of their relief. The seventh was, to give both unknowing and unknown, like those benevolent persons who deposited their gifts privately in a place prepared for that purpose in the temple and in every synagogue as you are supposed to do in the alms-boxes at the door, from which the most respectable poor families were regularly supplied without ostentation or observation. The eighth and most meritorious of all was, to anticipate charity by preventing poverty, to help the worthy brother by satisfying the claims of his creditors, assisting him to redeem some forfeited portion of his inheritance, furnishing him remunerative employment, or putting him in the way of obtaining it, so that he should be able to secure an honest livelihood without the hard necessity of holding out an empty hand to the rich. These were the eight steps in their golden stairway of charity, but the highest of them does not rise to the level of the Pauline platform; for a man might give all his goods to feed the poor, and yet have no charity; and wanting this, his utmost alms, showered from the top of the ideal stairs, shall profit him nothing. (J. Cross, D.D.)
The greatest performances and sufferings vain without charity
I. There may be great performances and sufferings without love.
1. Great performances (Php_3:3; Luk_18:11-12). Many have been exceeding magnificent in their gifts for pious and charitable uses from fear of hell, hoping thereby to make atonement for their sins, others from pride, or from a desire for reputation.
2. Great sufferings. Many have undertaken wearisome pilgrimages, or spent their lives in deserts, or suffered death, of whom we have no reason to think they had any sincere love in their hearts. In the Crusades thousands went voluntarily to all the dangers of the conflict, in the hope of thus securing the pardon of their sires and the rewards of glory hereafter. And history tells us of some that have yielded themselves to voluntary death, out of mere obstinacy of spirit. Many among the heathen have died for their country, and many as martyrs for a false faith.
II. Whatever men may do or suffer, they cannot make up for the want of love.
1. It is not the work or the suffering that is, in itself, worth anything in the sight of God. “The Lord looketh not on the outward appearance, but on the heart.”
2. Whatever is done or suffered, yet if the heart is withheld from God, there is nothing really given to Him.
3. Love is the sum of all that God requires of us. And it is absurd to suppose that anything can make up for the want of that which is the sum of all that God requires. As to things without the heart, God speaks of them as not being the things that He has required (Isa_1:12), and demands that the heart be given to Him, if we would have the external offering accepted.
4. If we make a great show of respect and love to God, in the outward actions, while there is no sincerity in the heart, it is but hypocrisy and practical lying unto the Holy One (Psa_78:36).
5. Whatever may be done or suffered, if there be no sincerity in the heart, it is all but an offering to some idol. In all such offerings, something is virtually worshipped; and whatever it is, be it self, or our fellow-men, or the world, that is allowed to usurp the place that should be given to God, and to receive the offerings that should be made to Him.
Conclusion: It becomes us to use the subject--
1. In the way of self-examination. If it be indeed so--that all we can do or suffer is in vain, if we have not sincere love to God in the heart--then it should put us upon searching ourselves whether or no we have this love in sincerity in our hearts. There are these things that belong to sincerity--
(1) Truth--that is, that there be that truly in the heart of which there is the appearance and show in the outward action (Psa_51:6; Joh_1:47).
(2) Freedom. Christ is chosen and followed because He is loved.
(3) Integrity--wholeness. Where this sincerity exists, God is sought, and religion is chosen with the whole heart.
(4) Purity.
2. To convince the unregenerate of their lost condition. If by all you can do or suffer, you cannot make up for the want of love, then it will follow that you are in an undone condition till you have obtained God’s regenerating grace to renew a right spirit within you.
3. To exhort all earnestly to cherish sincere Christian love in their hearts. If it be so, that this is of such great and absolute necessity, seek it with diligence and prayer. God only can bestow it. (Jon. Edwards.)
Goodness without love
I.Its common forms.
1. Benevolence.
2. Attachment to the truth.
II. Its worthlessness.
1. It cannot please God.
2. It fails in motive.
3. It profits nothing. (J. Lyth, D.D.)
Vanity of self-immolation
E.g., when a Buddhist ascetic leaps upon the blazing pyre, immolating his body that he may immortalise his spirit, what does it profit him? Nothing; the fanatic is in love with himself, and with no one else; he seeks his own soul happiness, whether in the shape of a coming deification or a present glorification of self. It is quits possible that this image of a Buddhist priest with his “ineffectual fires” suggested the thought of this text to Paul; more especially as this text was written in 57 A.D., before the outbreak of Nero’s fiery persecution. The apostle, just before his visit to Corinth, had been staying in Athens, where he had certainly seen an altar to the “unknown God,” and had probably seen or heard about, “the tomb of the Indian,” with its epitaph, “Here lies Zarmanochegas, who made his own self immortal.” (Canon Evans.)
Self-martyrdom
The cynic philosopher Peregrinus, who was for a considerable time a Christian, burnt himself publicly at the Olympic games, in imitation, as he said, of Hercules; ending a life of extravagance and villainy by an act of the wildest vainglory and ambition. During the dark ages it was no uncommon thing for religious bigots to prove the tenets of their faith by the fervency of their zeal, and their obstinacy was often taken for strength of argument. Under the pontificate of Alexander VI a certain monk in Italy offered himself to be burnt in confirmation of opinions which he professed. This was received as an incontestable proof of their truth, till another monk arose, as obstinate as the former, and made the same offer to establish opinions directly contrary. The history of all ages and countries abounds with examples of inflexible zealots who are ready to burn others, or to be burnt themselves, for the cause which they espouse; for zeal hath no necessary connection with truth, and as little with charity. (A. McDonald.)
