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This Chapter Verse Commentaries:
LIBERALITY ENJOINED
TO render good for evil is a duty of indispensable obligation; and many commentators consider it as particularly enjoined in the words which we have just read. If we take the passage as connected with the directions which immediately precede it, its meaning will be, that we must not be contented with a patient submission to injuries, but must actively exert ourselves to render to our enemies any service which they may require. But, as this is plainly enjoined in the verses following our text, we rather understand the text as expressing in general terms the duty of liberality, without confining it to any particular description of persons: and in that light we propose now to insist upon it.
We shall inquire,
I. What is that spirit which is inculcated?—
Were we to adhere strictly to the literal meaning of the words, they would apply only to those whose circumstances in life empowered them to give and lend to their more necessitous brethren. Moreover, they might, as to the letter, be obeyed by a person of opulence, whilst he was far from yielding to God any acceptable obedience. We must therefore inquire, what that spirit is which they inculcate? They enjoin,
1. A spirit of compassion—
[It is to be supposed that those who make applications to us tor a gift or loan, are themselves in necessitous and distressed circumstances. And towards all such persons we should exercise unfeigned pity and compassion. We should consider them not merely as children of the same heavenly parent, but as members of our own body; and should have the same sympathy with them and desire to relieve them, as any one member of our body would feel towards any other that had sustained an injury. We should “look, not on our own things only, but every one also on the things of others;” “bearing their burthens,” and being as ready to participate their sorrows as their joys. The language of our hearts should ever be in unison with that of Job, “Did not I weep for him that was in trouble? was not my soul grieved for the poor [Note: Job_30:25.]?” This is a spirit which all must have, whatever be their situation and circumstances in life: and if we can “behold our brother in need, and shut up our bowels of compassion from him,” it may well be asked, “How dwelleth the love of God in us [Note: 1Jn_3:17.]?”]
2. A spirit of benevolence—
[This is a disposition of a higher kind. There is a natural tenderness in many, and a susceptibility of impression from tales of woe, at the same time that they are not active in searching out opportunities of exercising their benevolent affections. But our feelings towards mankind should resemble those of a tender mother, who needs not to have her sensibilities called forth by any distressing accident: she loves her child, and delights in administering to its wants: her regards are spontaneously exercised towards it; and, if she see any occasion for more than ordinary attention, she finds her own happiness in contributing to the happiness of her child. Thus, if we saw one to whom a gift or loan was necessary, we should be ready, at the very first intimation of the case, to stretch forth towards him the hand of charity, conceiving ourselves more blessed in an opportunity of imparting good, than he can be in receiving it at our hands. In a word, we should tread in the steps of our adorable Lord, who “went about doing good;” and, like the sun in its course, should exist only for the benefit of others, and diffuse happiness wheresoever we come.]
3. A spirit of generosity—
[Particular occasions must be met with a zeal proportioned to them. It may be, that some urgent necessity has arisen, and that a great effort is requisite to sustain an afflicted brother. Or, it may be a season of general distress, when the multitude of those who need our assistance calls for more than ordinary exertions to relieve them. We have an instance of this in the primitive Church. The Jews were so inveterate against their brethren who embraced Christianity, that they would, if possible, have deprived them of all means of subsistence: but the richer converts, who had lands or houses, sold them, and put all their money into one common stock; thus reducing themselves to a level with the lowest, that all might be supplied with “food convenient for them [Note: Act_4:32-35.].”
Another instance we have, in the churches of Macedonia, who, “in a trial of great affliction, and in the midst of deep poverty, abounded unto the riches of liberality,” exerting themselves, “not only according to their ability, but beyond it,” to supply their distressed brethren in Jud æ a [Note: 2Co_8:1-4.].
Thus should it be with us, when any great and extraordinary difficulty has arisen: our spirit should rise to the occasion: and, if we cannot emulate that glorious example, we should at least he ready to comply with the exhortation of the Baptist, “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise [Note: Luk_3:11. If the occasion of the sermon be very pressing, it might be here stated to advantage.].”]
Doubtless this disposition is amiable: but how shall we determine,
II. To what extent it should be exercised?—
With respect to the disposition itself we do not hesitate to say, that it admits of no limit whatever—
[There is not a person in the universe who is not called to exercise it. The mechanic, or the labourer, should exert himself, according to his ability, to relieve others; he should “labour, working with his hands, not to support himself merely, but that he may have to give to him that needeth [Note: Eph_4:28.].” Even the widow that has hut two mites, may yet exceed in her liberality all her opulent neighbours [Note: Mar_12:41-44.]. The very person that receives relief, may yet pant for an opportunity to afford it to others: and, in that case, God, who sees his heart, will accept the will for the deed: “for, if there be first a willing mind, it shall be accepted according to that a man hath, and not according to that he hath not [Note: 2Co_8:12.].” Nor is there any assignable limit to the degree in which the disposition should be exercised. The only limit that can be mentioned (if it may be called a limit,) is, to be “merciful, even as our Father which is in heaven is merciful [Note: Luk_6:36.].”]
But the precise manner in which it should be exercised must be regulated by circumstances. It must vary according to,
1. Our own means and abilities—
[All persons have it not in their power to do good to the same extent: nor can all who have the same income, devote the same proportion of it to the poor: for a man who has a family, cannot possibly have so much to spare, as he who has none but himself to maintain: nor can it be reasonably expected, that one, who, from his rank in society, has a certain degree of dignity to support, can afford as much as another, who, with the same income, has no such necessity imposed upon him. Besides, persons may be very differently circumstanced. One may be able to afford a loan, when he is not able, with propriety, to give: and another may be able to give a smaller sum, when he cannot lend a larger. Persons therefore must judge for themselves in such particulars as these; and regulate their conduct according to their circumstances.]
2. The necessities of those who apply to us.
[To offer to a person who has been suddenly brought from affluent circumstances to poverty, such a pittance as we might give to a beggar, would be to mock and insult him: and, on the other hand, to bestow on a common beggar, what would be suited to the other case, would be most unpardonable profusion. Besides, we must judge whether there exist any necessity at all: for, if we will give to all who are willing to ask, and lend to all who are willing to borrow, we shall soon exhaust our own resources, however great they may be: and, by giving or lending where there is no necessity, we shall incapacitate ourselves for assisting those who are in real distress. Here then, doubtless, is scope for the exercise of discretion: and true liberality, instead of prohibiting such discretion, demands it at our hands.]
3. The prospect there is of our aid being effectual for the relief of him who asks it—
[Here is an idle man, who will do nothing for his own maintenance; a prodigal man, who never thinks of the use of money; a drunken and profligate man, who wastes all his substance in riotous living: to what purpose shall you exert yourself in any great degree for such persons? Give them all that you have, and they will soon be poor again. The best way to relieve such persons, is to provide labour for them, and to make a reformation of their conduct necessary for their own subsistence. Sometimes a seasonable loan may enable a person to provide for his family, when, without such aid, he could not attain the situation which is open for him. There, to strain a point for him, is both liberal and wise: but where the case is such as occurs daily all around us, we must so give, as that we may have a reserve to lend; and so lend, as that we may have a reserve to give. There are some cases, however, where we may well be absolved from either giving or lending, unless indeed just to supply the necessities of the moment; I mean, where a person’s circumstances are so involved, that all we can do for him would be only as a drop in the ocean. There, if by public contributions we can aid him, well: but, if not, to impoverish ourselves without benefiting him, would be, not piety, but folly.]
It will not be unprofitable to subjoin a few hints for the use of,
1. Those who want relief—
[Many will ask a gift or loan without any real necessity. But such persons should reflect, that whilst they trespass thus on the liberality of the rich, they are themselves oppressors of the poor. It is in no person’s power to give to every one that asketh, or to lend to every one that would borrow (for though St. Luke so expresses it, the direction must be limited in the nature of things [Note: Luk_6:30.]); and consequently, they who by unnecessary applications exhaust the funds of a liberal man, deprive him of the power of doing good to others who need it more. None therefore should take undue advantage of the piety of others, orseek from others what by increased activity they might furnish from their own resources.
Another point of great importance is, that they who borrow, should adhere strictly to their word, as to the season of repaying the loan. It is incredible, how much they who violate their engagements in this respect, discourage, and (I had almost said) harden the hearts of those who delight in doing good. I know it is said, “Do good and lend, hoping for nothing again [Note: Luk_6:35.]:” and, if we be told, that the prospect of repayment is distant and uncertain, the duty is comparatively easy: but, when we are told that at such a season the loan shall be repaid, and find that the borrower thinks no more of his promises, or (as is frequently the case) asks a little forbearance in the first instance, and then, on finding it kindly exercised, construes that kindness into a forgiveness of the debt, that conduct has a sad tendency to wound the feelings of the liberal, and to make them averse from lending. In this view, therefore, the injury which such wicked people do, is exceeding great. I call them “wicked;” for so the Psalmist designates them; “The wicked borroweth, and payeth not again [Note: Psa_37:21.].” Nor is it their benefactors only whom they injure, but society at large; inasmuch as they prevent the exercise of benevolence towards many people far worthier than themselves. To all therefore who have contracted such obligations, I would recommend tenfold diligence and self-denial, till they have executed their engagements, and fulfilled their word.]
2. To those who impart it—
[It sometimes happens, that even in the generous mind a niggardly thought will arise, and a backwardness to exercise the benevolence that is called for. Against such thoughts God has very strongly cautioned us [Note: Deu_15:7-11.]: and we shall do well to be on our guard against them. We should be careful “not to be weary in well-doing.” We should remember, that God himself is pledged for the repayment of all that we either give or lend, provided we act from a principle of faith and love [Note: Pro_19:17.]. Thess best means of preventing such an evil thought is certainly to get the soul impressed with a sense of Christ’s love in dying for us [Note: 2Co_8:9.] — — — But, next to that, it will be well to reflect, that we are only stewards of what we possess; and that, though no individual has an absolute claim upon us, the poor at large have: a portion of our property is their “due,” and we ought to pay it without delay [Note: Pro_3:27-28.]. Let then every one lay by a portion of his income for benevolent uses [Note: 1Co_16:2.], and bear in mind, that both his present and future happiness will be augmented in proportion to his liberality [Note: 2Co_9:6-7.].]