092. Chapter 87: Compassion
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Compassion
God, in His wisdom and goodness, is pleased to preserve and govern all things upon this earth by the use of means. This is true for the inanimate as well as the animate creation. One person’s life is contingent upon that of another. Thousands of people are involved in the well-being of one person; however, the nature of this involvement is such that each person seeks his own welfare. When help is rendered to a needy person, however, the only objective is (and indeed ought to be) the welfare of the person who is being helped; that is, when we feed the hungry, give drink to the thirsty, clothe the naked, and render assistance to the poor, sick, and weak. This practice is referred to as compassion, benevolence, liberality, and kindness. This is a virtue praised by all, practiced by few, and practiced rightly by even fewer. In Hebrew we have the word rechem (= mercy), which is expressive of love of the most tender sort -- a love that is most readily stirred up. The tender motion of a mother toward the fruit of her womb is designated by the very same word rechem. The apostle therefore expresses compassion as the bowels of mercyColossians 3:12, as they are the fountain from which compassion proceeds. The Hebrew word for compassion, nedivah, means as much as being noble and willing to give freely, as the giving of the compassionate person is not compulsory. His giving is motivated by his own inclination and noble disposition. Benevolence is expressed as chesed, which means mercifulness and kindness, since it proceeds from a good and kind heart. The meaning of liberality in Hebrew is identical in our language. It means to share; that is, to divide what we have. It means that we keep one portion for ourselves and give another portion to another, and thus in that sense make that person equal to ourselves. The Greek word eleos or mercy is indicative of being distraught. It is the result of the compassionate person taking the needs of the other person to heart to such an extent as if he himself were in that condition.
Compassion is the inner motion of sympathy in the heart of a believer, generated by a consideration of the misery of the other person, thus motivating the believer to assist another in very deed. This virtue is exclusively to be found in the believer. Outwardly an unconverted person can perform whatever a godly person performs. The distinction is as great, however, as the difference between the artificial motion of a watch and the motion of a living being. The natural man is dead in sins and trespasses and is thus unto all good work reprobate. His compassion proceeds from a natural heart, which in reality is a having compassion with himself, imagining within himself what it would be like if he were that miserable. He therefore, so to speak, gives to himself, except that he has a heart which strives to be rewarded with honor and love. The godly person, however, has spiritual life by reason of his faith in Christ. Since he has become a partaker of the nature of Christ as a result of that union, his actions are motivated by love to God and His will. From this proceeds love for his neighbor, being inclined also to seek his spiritual welfare in order that God may be thanked and glorified by the recipient of such help. It is with such a disposition that the believer helps the needy person. The apostle therefore limits compassion to the elect who are holy and beloved: “Put on therefore, as the elect of God, holy and beloved, bowels of mercies” (Colossians 3:12). The object of compassion is a given need. Love manifests itself toward the neighbor by reason of his being our neighbor, irrespective of what condition he may be in. However, the compassionate person is moved in love toward his neighbor as being a needy person. There may be a spiritual need -- such as when a person is unconverted and we observe him traversing the broad way to destruction. Or it can pertain to a converted person who is in a state of spiritual desertion, has strife, or any other grief of soul he may have. The compassionate person is engaged to be of help to such people -- seeking to bring the one to repentance, and to strengthen and comfort the other. There can also be bodily needs which can have a variety of causes, such as illness, mishaps, loss of loved ones, poverty, hunger, or the deprivation of shelter. The compassionate person is engaged to be of help to such a person in accordance with the diversity of his perplexity. Also in this case the needy person can either be unconverted or converted. The compassionate person is engaged toward both. However, there is the following distinction: He is much more involved with the godly, doing so with entirely different affections. However, he will also not refuse his help to others. “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:10). Our compassion must also extend itself toward those who hate us. “Do good to them that hate you” (Matthew 5:44); “Therefore if thine enemy hunger, feed him” (Romans 12:20). Among all natural relationships with people, our relatives are nearest to us, and they must have preference over all other people. “But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Timothy 5:8). The Essence of Compassion The essence of compassion consists in being inwardly moved to sympathy, which, if it is right, will always be accompanied by an inclination and willingness to help. It does not consist in either fully or partially parting with our belongings. “And though I bestow all my goods to feed the poor ... and have not charity, it profiteth me nothing” (1 Corinthians 13:3). Rather, there must be:
(1) Sympathy. Where there is love, there will also be sympathy when the person being loved is in need. The compassionate person will thus take note of the condition of those who come to mind. If he perceives perplexing circumstances or sorrow, he will reflect and focus upon them until he is fully cognizant of the person’s need, moved and touched by it, grieves over it and, so to speak, suffers with him: “Weep with them that weep” (Romans 12:15). Job testifies of himself: “Did not I weep for him that was in trouble? was not my soul grieved for the poor?” (Job 30:25). The apostle Peter exhorts us to be thus: “Finally ... having compassion one of another” (1 Peter 3:8).
(2) Inner motions of compassion, whereby the veracity and intensity of this sympathy is expressed, so that it touches and moves the heart. Yes, a compassionate person can be more sensitive to the suffering of another person than that person is himself. God’s mercy is expressed in this manner: “Through the tender mercy of our God” (Luke 1:78). Such is also stated concerning the Lord Jesus: “And Jesus, moved with compassion” (Mark 1:41); “I have compassion on the multitude” (Matthew 15:32).
(3) An inclination, willingness, and zeal to assist the needy person in accordance with his need: “For if there be first a willing mind, it is accepted according to that a man hath” (2 Corinthians 8:12). We observe this wherever mention is made of both the compassion of God and Christ; that is, it immediately results in the rendering of help. Such is also the case among men, for as there can be no compassion without sympathy, likewise sympathy without the inclination and willingness to render assistance is not compassion. These go hand in hand and cannot be separated. Thus compassion consists of the inner motions of sympathy, accompanied by the inclination and willingness to help. “Put on therefore ... bowels of mercies” (Colossians 3:12).
God, the Fountain of Compassion The origin of compassion is not found in man himself, for man is by nature filled with all manner of wickedness, maliciousness, envy, murder, malignity, without natural affection, and unmerciful Romans 1:29
(1) Providing shelter for the poor who are homeless -- especially those of the household of faith: “Is it not to ... bring the poor that are cast out to thy house?” (Isaiah 58:7).
(2) Feeding the hungry and giving drink to the thirsty: “Is it not to deal thy bread to the hungry? ... and if thou draw out thy soul to the hungry, and satisfy the afflicted soul” Isaiah 58:7
(3) Clothing the naked: “... when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?” (Isaiah 58:7).
(4) Visiting the sick who are poor, offering them monetary assistance, or refreshing them with some delightful food. The Lord Jesus visited the sick in Bethesda John 5:5-6, and the mother of Peter’s wife who was in bed with a high fever (Luke 4:38-39). Consider furthermore the comprehensive listing of the works of compassion in (Matthew 25:35). Thus generosity manifests itself in being generous. This is the virtue which God’s Word so frequently commands us to practice. Therefore, impress this upon your heart. “Thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth” (Deuteronomy 15:7-8). Compassion is not only to be exercised when someone has come into extreme poverty, but also when someone is still able to stay afloat; that is, if there is some probability that he can earn his living. If he is in need of some goods or merchandise, it is an act of compassion if we provide a generous loan (if we have the means to do so) to such a person -- be it that he returns this when he is able to; that he can never pay it back; that he can pay interest; or that neither payment for the interest nor the principal is to be expected. The Lord Jesus commands us to do this: “Lend, hoping for nothing again” (Luke 6:35). Add to this the following passage: “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8). All godliness is comprehended in this: To humbly walk with God, and not only to be righteous and compassionate toward our neighbor, but also to have love for, find delight in, seek, and be desirous to give expression to these virtues. Add to this the following passages: “And be ye kind one to another, tenderhearted” (Ephesians 4:32); “But to do good and to communicate forget not” (Hebrews 13:16). Apply this to yourself as having been said to you. Is it not therefore true that benevolence is your duty? The Need for Self-Examination
Now turn within and observe yourself in the mirror we have held before you in delineating the nature of compassion. Do you belong to the compassionate? Is there compassion in your heart flowing forth out of union with the Lord Jesus, having become a partaker of His loving nature by faith? Are there motions of sympathy, mercy, and compassion to be found within you toward outcasts, the poor in general -- and particularly toward those who hate and evil entreat you? Are you mostly compassionate toward the godly and the members of the household of faith? Do you take their misery to heart? Do you seek them out, and do you focus upon their need so that you might be moved by it and become willing and zealous to help them? Do you provide shelter for the poor who are homeless, feed the hungry, clothe the naked? Do you visit and encourage those among the sick who are poor? Do you help and support those who have come to their wit’s end, and do you lend to them without hoping for something in return? What are your answers upon these questions? If you must answer negatively, be convinced that you are not among the merciful and the compassionate. There are various types among those who are void of compassion.
Persons Void of Compassion Identified
First, there are people without natural love -- and thus also without compassion. They are cruel and have nearly rid themselves of all humaneness. They gather and scrape together for themselves as much as they can, and they cling to that which they possess with all their might. No one may benefit from this, and they say with Nabal: “Shall I then take my bread, and my water, and my flesh ... and give it unto men, whom I know not whence they be?” (1 Samuel 25:11). They are neither concerned about the poor, nor are they inwardly moved by their condition. If they see someone in need, they will pass him by as the priest and Levite did.
Secondly, there are people who fear that they might be moved to give something, and thus they avoid such opportunities. They turn their heads, close their doors, or walk away when they see someone in need. They already “smell” from a distance if someone visits them to plead the cause of a poor person. They will change the subject of the conversation, and their heart becomes averse to such pleas for help.
Thirdly, there are people who are indeed moved with compassion, but who do not like to give. Therefore they pacify themselves and harden their hearts; they do violence to themselves so that they do not have to give, and dismiss the poor with a friendly word. James speaks of such: “If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” (James 2:15-16). They will look for some reasons whereby they may pacify themselves and excuse themselves before others who request something from them. They reason as follows:
(1) I need this for myself and my loved ones. (2) There is so much to be contributed for various taxes and other causes.
(3) There are so many poor people; I cannot help them all. Thus, they do not help anyone.
(4) I do not know whether my gift will be used properly, for there are so many dishonest people. They will drink away or waste in gluttony what I have worked for and have saved. I have been deceived so many times that I no longer can have any compassion for the poor.
(5) I make my contribution to the deacons who have been appointed to care for the poor.
(6) I have remembered the poor in my will. Upon my death they will receive such and such an amount from me. Such are just like hogs who are useless during their life but are beneficial after their death.
(7) When I am in better circumstances and have a bit more leeway, I shall give. Then the poor will benefit, for I have indeed a good inclination toward being compassionate. By these and similar arguments they will pacify themselves, and this culminates in not giving at all.
Fourthly, there are others who indeed do give but whose compassion is not of the right sort.
(1) Some give out of a sense of shame and dare not refrain from giving. They do so by compulsion, however, and it is as if, so to speak, it were forcefully pressed from their heart. While giving with their hand, there is an evil inclination in their heart.
(2) Some give in order to be honored and praised by men. They would like to blow the trumpet when they are about to give something to the poor so that everyone will know it. And, in order that it may be known that they are generous, they will bring up the matter in conversation and frequently pretend to have given ten times more than is really the case.
(3) Some spend money indiscriminately and disperse it randomly, without being moved by any inner motions of love and compassion. The poor do indeed receive something, but such giving is not a giving of alms.
Misers Rebuked
Come, you misers who are void of compassion, hear what God has to say about you and toward you. May it be a means to your conversion.
First, you are thieves and murderers. You are thieves, for God has given you all that you have. He has not only given this to you personally, but He has done so with the express command that this be shared with the poor according to your ability. If you therefore keep this for yourself, you are robbing the poor to whom this ordinance pertains and toward whom you are financially obliged. You are also murderers, not only due to the cruelty which is implicit in your lack of compassion, but also because you are responsible for the poor perishing for hunger and lack of shelter. If their lives are preserved, this is not because of your doings, but rather due to the efforts of others who help them. Be it known, however, that thieves and murderers will not inherit the kingdom of heaven -- and this therefore also applies to you.
Secondly, you are numbered among the most ungodly and abominable sinners. You know that Sodom and all its inhabitants -- parents and children -- were consumed by God with fire which fell from heaven, and that God has made these cities to be an example to those who live ungodly lives (2 Peter 2:6). What did their ungodliness consist of, however? It was lack of compassion for the poor -- the sin in which you are living. “Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy” (Ezekiel 16:49). This you also do not do, and therefore you are like her; since your sin is of the same sort, your punishment will also be like hers.
Thirdly, do not imagine that you have faith and love for God in your heart, for if that were so, you would also be compassionate and generous -- particularly to the poor among the godly. Where compassion is absent, faith is absent. “Even so faith, if it hath not works, is dead, being alone ... show me thy faith without thy works” (James 2:17-18). Where compassion is absent, the love of God is absent. “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17).
Fourthly, all your religion is vain -- even your fasting and praying. God is neither pleased with it nor will He hear your prayers. “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction” (James 1:27). The Jews were very religious, sought God daily, greatly desired the knowledge of His ways, fasted often, and yet complained that God did not hear them (Isaiah 58:5-3). God revealed, however, that He was not pleased with them, as they were neither compassionate nor benevolent toward the poor. “Is it such a fast that I have chosen? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?” Isaiah 58:5
Fifthly, the judgments and curses of God -- both temporal and eternal -- will come upon the merciless. The Lord curses them and their goods, and it may be that even in this life they will be reduced to a piece of bread, experience that their children will have to beg, and be glad that there are shelters, orphanages, and boarding houses for the poor. And even if all this does not come upon them in this life, it will come upon them eternally. How frightful it will be to hear this dreadful sentence in the last day when the Lord Jesus will say unto them, “Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not” Matthew 25:41-43! Take note of this; do not delude yourself by fostering expectations about yourself that all is well. Jesus, who is truth Himself, is saying this. Or do you think that in the day of judgment Jesus will say, “You have done all this,” while yet you have not done it? “For he shall have judgment without mercy, that hath showed no mercy” (James 2:13).
Believers Exhorted to be Compassionate And you, believers -- in whom the principle of compassion is indeed to be found -- can observe from that which has been said how much is yet lacking as far as the manifestation of your compassionate nature is concerned; what an abominable sin it is to be without mercy and not to exercise compassion; and what you are consequently deserving of. May it cause you to be ashamed before God, to be deeply humbled, and to abhor yourself; and may it be accompanied with a joyous and grateful acknowledgement that the Lord Jesus has also removed these sins by His blood. May the mercy of God move you henceforth to exercise more compassion.
Therefore, you who are godly, “Sow to yourselves in righteousness, reap in mercy” (Hosea 10:12); “Keep mercy and judgment, and wait on thy God continually” (Hosea 12:6). In order to stir you up more to this end, give heed to the following matters with an obedient heart.
First, precepts teach, but examples attract. Therefore, observe those compassionate persons who have gone before you, and have left you an example. The most perfect example is the Lord Jesus, whom you ought to follow joyfully and willingly, since He is altogether lovely to you. Read only the history of His life, the gospels, and you will perceive that all His footsteps were nothing but mercy. Time and again you will read: “Jesus being moved with compassion ...” He was not merely moved, however, but His compassion culminated in deeds. He healed the sick, fed the hungry, gave the oppressed their dead again, and traversed the entire country doing good. In doing so He has left us an example, so that we would follow in His footsteps. Therefore, out of love for Him, conduct yourself as He did. Your name “Christian” also obligates you to this.
Furthermore, add to this the example of Job. Who can read about his compassion without being moved to follow his example? “I was eyes to the blind, and feet was I to the lame. I was a father to the poor” (Job 29:15-16); “If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof; (for from my youth he was brought up with me, as with a father, and I have guided her from my mother’s womb;) if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep” (Job 31:16-20). That was exemplary.
Add to the example of this man the example of a compassionate woman: Tabitha or Dorcas. Observe the following of her: “Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did ... and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them” (Acts 9:36
Secondly, compassion is most pleasing to God and man. God loves such persons and is pleased with their doings: “God loveth a cheerful giver” (2 Corinthians 9:7); “But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Hebrews 13:16). If you desire to be loved by God and to experience His love, and if you furthermore desire to please God, let your heart and hand be compassionate. People have esteem and love for those who are generous and will bless them in their heart. Furthermore, the giver experiences more joy than the one who receives the gift.
Thirdly, the poor and their needs are very powerful motives to stir up a compassionate heart. When you observe a godly person who is poor, consider that God loves him, that the Lord Jesus has died out of love for him, that he lives in the enjoyment of the communion and love of God, and that he will eternally live in glory with you. Consider furthermore that it pleases the Lord to keep him poor in this life, and causes him to meet you so that you may have the opportunity to exercise love and compassion (even though God does not need your gift, can quickly make the poor person rich, or support him without your help). In addition, consider how distressed he is in his house, how he observes his children with sorrow, how his heart breaks when he witnesses the hunger and nakedness of his children, and how he cries to God for help. If you consider all this, it will not be possible for your heart to remain unmoved if there is but the least principle of life there. Rather, all that is within you will be moved to compassion and your hand will open itself to be generous.
Fourthly, compassion glorifies God, for when a godly poor person, having been helped by you, goes to his hut, and there rejoices before the face of the Lord, thanks God, praises His mercy, is stirred up to put his trust in God, and prays to God that He might pour out a blessing upon you according to soul and body -- how can one consider all that and not have a vehement desire to be compassionate? Furthermore, (even though you do not do this to be seen of men, and may not refrain from doing so simply because it may come to the people’s knowledge) your light will break through, for nowhere is love more apparent than in the manifestation of benevolence. The godly will see it, glorify and thank God for it, and will be stirred up to emulate you. It will be a means whereby others will be drawn to the truth and to repentance. If, therefore, it is your desire that God be glorified, thanked, praised; that the godly rejoice in the Lord and be stirred up toward compassion which in turn will cause other poor persons to rejoice in God; that God be thanked by many; and that the unconverted be led to the Lord Jesus -- if you desire this, then exercise compassion: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:16).
Fifthly, God makes eminent promises to those who are compassionate.
(1) God reckons it as having been done toward Him, since it was done out of love toward Him; He will richly reward the gift made to Him. Although believers have enough with the virtue itself, and are motivated more thereby than the reward, they must nevertheless permit themselves to be stirred up by this, as it pleases God to stir them up by means of promises. “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He pay him again” (Proverbs 19:17); “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me” (Matthew 25:40).
(2) The reward will be incomparably greater than your insignificant gift: “And whosoever shall give to drink unto one of these little ones a cup of cold water ... verily I say unto you, he shall in no wise lose his reward” (Matthew 10:42); “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom” (Luke 6:38); “He which soweth bountifully (that is, consistently and joyfully) shall reap also bountifully” (2 Corinthians 9:6).
(3) You need not fear that your genuine generosity will cause you and your children to become poor. If you believe that you will nevertheless be taking something from them, consider that God will bless you again in response to your generosity. If this does not occur in the manner in which you thought it would come to pass, it will transpire in a different manner: “He that giveth unto the poor shall not lack” (Proverbs 28:27); “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. He is ever merciful, and lendeth; and his seed is blessed” (Psalms 37:25-26).
(4) The Lord will help the compassionate person when he experiences days of distress and becomes sick. “Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. The Lord will preserve him, and keep him alive; and he will be blessed upon the earth: and Thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him upon the bed of languishing: Thou wilt make all his bed in his sickness” (Psalms 41:1-3).
(5) Since true compassion is a fruit of faith and love, eternal glory is promised to compassionate persons. “That they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life” (1 Timothy 6:18-19); “But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just” (Luke 14:13-14).
Oh, how glorious and delightful it will be in the day of judgment to hear this lovely voice: “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in” (Matthew 25:34-35). When such compassionate persons, having done good to those poor among the godly who have died before them, will subsequently die and arrive in heaven, then the poor who have been the recipients of their benevolence will welcome them in heaven. “Make to yourselves friends of the mammon of unrighteousness (that is, the riches which some people receive unrighteously and use unrighteously); that, when ye fail, they may receive you into everlasting habitations” (Luke 16:9).
Guidelines for Manifesting Compassion
Having been moved to be compassionate, it is therefore needful that you conduct yourself wisely in exercising compassion. To that end the following needs to be noted:
First, the persons who are to be compassionate are the rich, people of moderate means, people of limited means, as well as the poor -- no one is excluded. Everyone must inwardly be moved toward compassion, which is to be accompanied by a ready inclination to render assistance. The gift varies, however; the one gives much, the other less, and another little. Each is to give according to his means and consistent with the authority he has over certain possessions. Someone who is subordinate to no one gives in a certain way, and someone who is married, having children, in a different manner. Children may give of that which their parents give them to buy something nice or delectable. They either save it fully or partially, giving that which they have saved with a generous heart to the poor. This is pleasing to both God and man. Married persons must each give alms individually without informing each other about this. One may not let the left hand know what the right hand is doing. It may, however, not be to the detriment of the family. Instead, one should eat a little bit less, make one less garment, or wear a certain garment a bit longer so that the routine of the family is maintained. If, however, a greater measure needs to be given, this needs to be discussed mutually. If no agreement can be reached, the gift must either not be made at all, or it must be reduced until the resistant party agrees. If the one party is as Nabal, the other party must give in the manner stated. In these matters the husband has more authority than the wife. He who cannot share any goods must render assistance to whomever is in need, and he who cannot even do this must pray with a compassionate heart that the Lord may help the poor.
Secondly, the persons to whom we must be generous are first of all the godly -- and then the unconverted among the citizenry, as well as widows, orphans, and the homeless. We must particularly be generous to those who are in exile, or those who must flee for the sake of true religion. The common vagrants are generally rogues who would be better off in a house of correction than on the street. If they are healthy, hunger may perhaps teach them how to work; or if they are invalids, we are obligated to give them a piece of bread.
Thirdly, the gift must proceed from that which is ours and be given in a righteous manner. To give liberally while being deeply in debt is theft. It is an abomination before God to give a portion to the poor from that which we have obtained through unrighteous means or by way of gambling, doing so to quiet the conscience somewhat or to atone for one’s wrongdoing. This is no more pleasing to God than “the hire of a whore, or the price of a dog” Deuteronomy 23:18, God forbidding that such funds would come into the treasury.
Fourthly, the manner in which alms are to be given is:
(1) With a simple heart: “... he that giveth, let him do it with simplicity” (Romans 12:8). Thus, this is to be done with a truly compassionate heart, a gentle hand, and without seeking one’s own honor, so that the engagement of the heart and hand, as well as the objective, be in harmony with and characterized by sincerity.
(2) Joyfully: “... he that showeth mercy, with cheerfulness” (Romans 12:8); “... not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Corinthians 9:7). This means that we shall rejoice in having such a good opportunity, and therefore shall engage ourselves toward the poor with a happy and friendly countenance. The giving of our alms will then be doubly delightful.
(3) Wisely; that is, in respect to ourselves, in a manner in which we neither give everything away at once, nor shortchange our family. Rather, we are to give in such a manner that we shall be able to continue to give. However, in extraordinary times something extraordinary needs to be done. Wisdom must also be exercised as far as the persons are concerned to whom we give. Some of the poor do not manage their affairs well and are not diligent enough. Such need to be taught to be prudent by way of an exhortation or a rebuke. It is better to hire them and teach them to work; they will thus earn what we otherwise would have given them. It is to no purpose to give others money, for they either cannot save well, or they have so many debts that they are immediately without money again, and thus will remain equally poor. In such cases it is sometimes the most prudent course of action to allow them go to the baker once a week to get some bread, and to the grocer for a weekly quantity of grits, flour, peas, and butter. Here we must make a distinction between poor and poor. Some are too proud to admit poverty and nevertheless suffer want. However, for such we can become surety by giving them money so that they can pay their incurred debts. For others we may have them obtain the goods while paying for them ourselves. We are to proceed in like manner as far as clothing is concerned. The most prudent approach is to personally buy strong linen and wool, have the clothing made, and then forward it. This will be much more efficient.
(4) We are to be steadfast in our generosity. We must not do so in a rush which immediately dissipates, while it all ends in remorse over having given so much. Our giving must always be commensurate with the present need, doing so in accordance with our circumstances, and without it being detrimental to our own situation. We must not be weary in well-doing, for compassion culminates in receiving the crown. “Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7).