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JOB’S COMPASSION FOR THE POOR
IN the midst of any heavy calamities, a recollection that we have abused the season of prosperity must add greatly to our distress: whereas a consciousness that we have endeavoured to fulfil the duties of our station, must afford a rich consolation to the afflicted mind. It was a matter of self-congratulation to David under the persecutions that he met with from his inveterate enemies, that he had done nothing to provoke their enmity; and that, instead of retaliating their injuries even in thought or desire, he had tenderly felt for them in their troubles, and earnestly sought their welfare [Note: Psa_35:11-14.]. To Job also this thought was a source of much comfort under his accumulated trials. In the passage before us he complains bitterly of his friends, and too rashly also concerning God. And the words of the text may be considered as reflecting on them for treating him otherwise than he had deserved. But we rather suppose the words were introduced as a consolatory reflection, that, though unkindly treated under his own afflictions, he could appeal to God he had conducted himself differently towards others: “Did not I weep for him that was in trouble? Was not my soul grieved for the poor?”
There are two observations naturally arising from these words, which we shall make the foundation of the following discourse:
I. The poor, when they are in trouble, are great objects of compassion—
[The poor, whilst they enjoy their health, and are under no extraordinary pressure, are quite as happy as the rich. If they have fewer comforts, they do not feel the want of them; and they are, in a great measure, strangers to those vexations and disappointments, which are the usual attendants of wealth. They, for the most part, enjoy their homely meal with a keener appetite and relish, than they who are fed with delicacies: and, while their richer and more luxurious masters are wakeful upon beds of down, they rest in comfort on a bed of straw, and “their sleep is sweet unto them.” If we had complete access both to the rich and poor, and could perfectly weigh the personal and domestic happiness of each, I am persuaded we should find the scale very generally turn in favour of the poor: for what they lose in respect of carnal indulgences, is more than made up to them by peace and contentment.
But when sickness comes, then the inconveniences of poverty begin to be deeply felt. The well-earned pittance which was adequate to the wants of a man and his family while in health, is utterly insufficient to procure medical assistance, and to provide those comforts which are requisite for the alleviation of pain, or the restoration of health and strength. The industrious husband finds all his exertions ineffectual; and is reduced to the necessity of leaving his wife or child to languish without help, or of plunging himself into inextricable difficulties, by his endeavours to obtain a suitable, but uncertain, relief.
But suppose the head of the family himself to be seized with sickness; then, with increasing wants, there comes an increased incapacity to supply them. The little stream that before nourished and refreshed the family, is cut off, and ceases to flow in its accustomed channel. What now can he do? Perhaps it may be said “Let him apply to his parish for relief.” True; but it is painful to a generous mind to become burthensome to others. He who has been accustomed to maintain his family by his own labour, does not like to become a pensioner on the bounty of others without an absolute and irresistible necessity. He knows, possibly from his own experience, that many are obliged to pay rates for the support of others, while they themselves scarcely know how to provide for their own subsistence. Hence he nobly struggles with his difficulties; and carries the conflict perhaps beyond the bounds of prudence, while from tenderness to others he forgets the regard which he should shew to himself and his own family. Conceive, then, his distress: behold him debilitated with disease, and racked with pain: behold him destitute of the remedies that might remove his disorder: see him incurring debts which it will be difficult for him ever to discharge. Perhaps at last he applies for relief: and then is told, that, while he has this or that comfort, which the industry of former years had enabled him to procure, he cannot be relieved. See him then compelled to sell first one thing, then another; thus stripping himself and family of the little comforts that remained to them; and, after all, witnessing the privations, the wants, the miseries of his benumbed and starving dependents. This is no uncommon picture: it is seen in every town, and almost in every village, through the kingdom; though, probably, less in this than in any other nation upon earth. And is not such a person an object of compassion? must not he be lost to all the feelings of humanity, who does not “weep over him, and whose soul is not grieved for him?”]
Yes; we must declare to all, that,
II. To exercise compassion towards them is one of the principal duties of a Christian—
There is no duty more strongly inculcated than that of compassion to the poor: every species of argument is used in Scripture in order to enforce the observance of it. It is enforced by arguments taken,
1. From political expediency—
[God does not disdain to urge upon us such considerations as are calculated to affect even a selfish mind.
Does not every one desire to relieve himself? This we do, in fact, when we relieve the poor: for all of us are members of one body: consequently our neighbour demands the same attention from us as ourselves [Note: 1Co_12:25-26.]: and, in neglecting him, we “hide ourselves from our own flesh [Note: Isa_58:7.].”
Are we not ourselves liable to fall into adversity? No man knows what circumstances he may be brought into before he die. We have seen in our day princes and nobles subsisting upon charity, and many of them on a very slender pittance too. Would not we then, if reduced to want, desire to find compassion in the breast of others? And, if so, ought we not to exercise it ourselves [Note: Heb_13:3.]? Methinks our charity should be extended to the utmost verge of prudence and propriety [Note: Ecc_11:1-2.].
Would we desire Divine consolations under our afflictions? To be charitable to others is one way to secure them. Hear what God has said: “Blessed is the man that considereth (not slightly pitieth, but with a deep interest in their welfare considereth) the poor and needy: the Lord shall deliver him in the time of trouble … The Lord will make all his bed in his sickness [Note: Psa_41:1-3. See also Isa_58:10-11. “Draw out thy soul,” not thy purse merely.].” What greater inducement to charity would we desire, than such a hope and prospect as this?
Would we get the best possible interest for our money? There is no such bank in the universe as this. To enrich ourselves by giving away, and by giving the very “first-fruits, and that too of all our increase,” may seem strange indeed: reason would say that it was the way to impoverish ourselves: but God tells us that it is the way to “fill our barns with plenty, and to make our presses burst out with new wine [Note: Pro_13:7; Pro_3:9-10.].” And experience proves, that, “if we give to others, men will in our necessity give into our bosom, good measure, pressed down, and shaken together, and running over [Note: Luk_6:38.].”
To complete this argument—Would we keep our wealth for ever? This is the way to do so. They who hoard up their riches must leave them all behind them [Note: Luk_12:33.]: but they who dispose of their wealth in acts of charity, carry it with them into the eternal world, where it shall be restored to them with interest [Note: Luk_18:22.]. They lend their money to the Lord, who has pledged himself to repay them [Note: Pro_19:17.]” in full, yea, to recompense them in the resurrection of the just [Note: Luk_14:12-14.]; and, provided they have acted from Christian principles, to give them eternal life [Note: 1Ti_6:17-19.]. He has even promised to proportion their harvest to the seed they have sown [Note: 2Co_9:6.]. So that if “the children of light were as wise in their generation as the children of this world,” they would, like the poor widow, and the first Christians, be ready to give their whole substance to the poor.]
2. From Christian necessity—
[Here the arguments are far more forcible and impressive.
The exercise of charity is imposed on us, with the authority of a law, by Christ himself. And shall we despise that law? Yea rather, when it comes to us so recommended and enjoined, shall we not labour to the uttermost to fulfil it? This is an argument urged by the great Apostle: “Bear ye one another’s burthens, and so fulfil the law of Christ [Note: Gal_6:2.].”
Our obedience to this law is the criterion whereby we must judge of our regard to Christ.—St. Paul exhorts the Corinthians to liberality, in order “to prove the sincerity of their love [Note: 2Co_8:8.].” And St. John tells us that all our professions are hypocrisy, and all our experiences a delusion, if we do not exercise this virtue [Note: 1Jn_3:17.]. Would we then contentedly rest in a state, wherein all our pretensions to religion are vain? Would we proclaim to all men that we have no love to the Father or to Christ? If not, we must delight ourselves in doing good according to our ability.
Our exercise, or neglect, of charity will be the ground of the sentence that in the last day shall be passed upon us.—The Judge of quick and dead informs us, that the strictest enquiries will be made relative to this point; and that they who have not relieved him in his poor members, will be bidden to depart accursed; while they who have manifested a tender regard for the poor shall be welcomed by him as the children of his heavenly Father, and be exalted by him to the possession of his eternal kingdom [Note: Mat_25:34-46.]. To the same effect he elsewhere says, “Blessed are the merciful; for they shall obtain mercy [Note: Mat_5:7.]:” and St. James, on the contrary part, says, “He shall have judgment without mercy that hath shewed no mercy [Note: Jam_2:13.].”
Weigh now these considerations, and see if they do not amount to necessity; and whether we must not say, ‘Woe is unto me, if I do not cultivate a compassionate and liberal spirit!’]
To conclude—
[We have inculcated the necessity of liberality and compassion. But let us not be misunderstood; alms-giving does not make us Christians; but only proves us so. Nor does it prove us Christians, unless it arise from Christian principles. It is faith in Christ that makes us his: and obedience to his will proves us to be his.
But we must further guard the subject from mistake. It is not a transient emotion, or a falling tear, that will suffice, (for many will shed a tear at a moving tale, who have no principle of love in their hearts); but “our souls must be grieved” for the poor: we must lay to heart their wants and miseries, and make it our study and delight to administer to their relief [Note: Here the particular institution, or occasion, may be mentioned; and the usefulness of the particular charity insisted on.].
Let not any then be contented with approving the things which they have heard, or with wishing well to the institution that has been recommended to their care: for St. James justly says, “If ye merely say to a brother or sister, Be ye warmed, be ye filled; and yet neglect to give them the things they need: what doth it profit [Note: Jam_2:15-16.]?” Such compassion will neither profit them nor you. Let such of you then as profess yourselves “the elect of God, put on bowels of mercies [Note: Col_3:12.]:” yea, let all of us stir up within our own breasts a tender concern for the welfare of our fellow-creatures; and so act now, that on our dying bed we may appeal to God himself, “Did I not weep for him that was in trouble? Was not my soul grieved for the poor?”]