What did Jesus say about charity?

(3) But the Lord goes on to speak of what the conduct of His disciples is to be in the midst of a world in opposition to them. To those whose ears are open to His words He says, "Love your enemies; do good to those that hate you; bless those that curse you; pray for those that despitefully use you." This rule of returning good for evil is that which He has so bountifully illustrated in His own person; and of which the Cross is the supreme example. The precept of non-resistance which follows it we have already remarked upon in going through Matthew. The bountiful spirit which becomes those who owe their all to the free gift of God is enforced in the words, "Give to every one that asketh thee," — words which surely require the wisdom inspired by divine love to guide in their application. This part closes with the general principle that "as ye would that men should do to you, do ye also to them likewise."

Then the Lord says, "Give to every man that asks of thee." It is no question of foolish prodigality, but of an open hand and heart to every call of need. "From him that takes away what is thine ask it not back." It is of all consequence that, as there should be the patient endurance of personal wrong — "unto him that smites thee on the cheek, offer also the other" — so there should be also the testimony that our life does not consist in the things which we possess. At the same time, He adds for our own guidance towards others, "As ye wish that men154 should do to you, do ye also to them in like manner: and if ye love those that love you, what thank155 is it to you? for even sinners love those that love them." To love those who love us is not the point for a Christian; it is a mere human principle — as the Lord emphatically says here, "sinners also love those that love them." It is not as in Matthew, publicans or Gentiles, but "sinners," according to the ordinary moral tone of Luke. This was true of man everywhere, and the word "sinner" has a great propriety and emphasis. Not only men, but bad men, may love those who love them. So, too, the doing good to those who do good to us is but a righteous return of which the evil are capable; as indeed lending, when they hope to borrow or to receive. Sinners do quite as much.155a But for us the word is "love your enemies, and do good and lend, hoping for nothing in return; and your reward shall be great." Nor is the reward all. "And ye shall be sons of [the] Highest." How soon it was made their conscious relationship! Thus it becomes the desire and aim — to acquit ourselves according to the relationship grace has given us. "For he is good to the unthankful and wicked." How truly Divine! We ourselves are the witnesses of it in our unconverted days. "Hoping for nothing (μηδέν) in return": so W. H., etc., after ABLD, Latt., etc. Tischendorf adopted μηδένα (Revv. marg. "despairing of no man"), following ℵΞΠpm. Syrr. (sin.: "do not cease hope of men"). We cannot reason on the use of the word [ἀπελπίζειν] elsewhere in the N.T., for this is its only occurrence. What influenced the Revv. is the fact that the word occurs in Polybius in the sense of despairing or giving up in despair … But even Liddell and Scott furnish from Diog. L. i. 1-59, an instance of the modification, hoping that a thing will not happen. … Verbs compounded with ἀπὁ admit of flexibility enough in sense to cover the meaning attached to the word in our old and other versions. The question then mainly turns on the requirement of the context. And when one weighs verses 30-34 with care, it seems surprising that a sense so unnatural here should be attached to the word in verse 35. Especially consider the immediately preceding verse: what can be simpler than the converse call of grace, love, do good, lend, "hoping for nothing again"? (Cf. Luke 14:12.) What worthy sense in such a connection is there in "never despairing"? Does it mean that, whatever we may give thus unselfishly in faith, we are to have no fears of coming short for ourselves? If so, it seems needless, mean, and out of character with all the rest. Never despair because of giving or lending to others! Even a generous man might be beyond such fears, not to speak of a son of the Highest exhorted by the Only-begotten of the Father. And what here is the force of the margin "despairing of no man"? If the Revv. understand despairing of no man's honesty or gratitude in repayment, it seems quite contrary to the spirit of verse 30, not to mention that the sequel of verse 35 casts the believer wholly on God's great recompense [B.T.].156

Earlier still, and more widely, had the Lord made known His will, God's will. "But I say to you that hear, Love your enemies, do good to those that hate you, help those that curse you, pray for those that use you despitefully. To him that smiteth you on the cheek offer also the other; and from him that taketh thy cloak forbid not thy coat also. To every one that asketh of thee give; and from him that taketh away thy things ask them not back; and as ye wish that men should do to you, do ye also to them likewise. For if ye love them that love you, what thank (grace) have ye? For even sinners love those that love them. And if ye do good to them that do you good, what thank have ye? for even sinners do the same. And if ye lend [to them] from whom ye hope to receive, what thank have ye? for sinners also lend to sinners that they may receive back as much. But love your enemies and do good, hoping for nothing back; and your reward shall be great, and ye shall be sons of [the] Highest; for he is kind to the thankless and wicked. Be ye therefore merciful even as your Father is merciful" (Luke 6:27-36).

Many are spiritually deaf and do not hear such things. They have intentionally closed their ears to the things of Christ. But the Lord then spoke to those who would hear. He told them, "Love your enemies, do good to those who hate you." Love is not merely having a kind feeling, but being genuinely concerned for the true, proper welfare of another If that person returns hatred, it is all the more reason to be concerned for him, for he needs special help. Doing good in return for evil is both rightly representing God and providing an example that should touch the hearts and consciences of others. This, and returning blessing for cursing, requires the lowly dignity of true faith, as do those things that follow, such as praying for one who acts despitefully (v.28). Our natural resentment is greatly modified by the power of the Holy Spirit when we allow Him to work in us ungrieved and unquenched (Eph.4:30; 1Thes.5:19).

Genuine love is much more than this, for it has honest care even for enemies, doing good and lending without expectation of receiving anything back (v.35). There are people who would not ask for a gift, but would not hesitate to ask for a loan, though they have little intention of paying it back. It would be wrong for us to encourage dishonesty in anyone, but so far as we ourselves are concerned, it is better for us to suffer wrong than to demand our rights. Faith on our part can leave my such things in the hand of God. If so, our reward will be great, and also in practical life we shall be children of the Highest, rightly representing His character of kindness to all, whether they are thankful or not. The reason for our being merciful is simply that our Father is merciful (v.36).

Conduct of Disciples. — Not only did He do that, but He taught them likewise how to act towards their enemies when in such circumstances. If hated, they were to love and to do good to them. Cursed, they were to bless them. Despitefully used, they were to pray for them. Meekness and yieldingness to enemies was to characterise them; doing to others as they would be done by; remembering whose children they were, and manifesting by their behaviour the outflow of the Divine nature, that they were sons, as we should read, of the Highest, who is kind to the unthankful and to the evil (6:35). "Be ye," adds the Lord, "merciful, as your Father also is merciful. And judge not, and ye shall not be judged; and condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven: give, and it shall be given to you; good measure pressed down, shaken together, running over, shall men give into your bosom. For with the same [or, with what] measure that ye mete withal, it shall be measured to you again."

In Matthew 5 the Lord says, that whereas it was said in old time, An eye for an eye, and a tooth for a tooth; I say unto thee, that ye resist not evil. Give to him that asketh of thee, and to him that would borrow of thee turn not thou away. I am not to ask questions if the recipient is worthy, neither surely am I to give the amount that he asks, but to give, for God gives. The people brought their sick to the Lord: the Lord having power and grace healed them, requiring nothing, asking nothing. Many were utterly unworthy objects; yet He was the exhibition of the giving God, and He gave freely.

The last example shows once more that the Lord Jesus is speaking to the hearts of His disciples: "Give to him that asketh thee, and from him that would borrow of thee turn not thou away." Even under the law the Jew was forbidden to lend anything to his brother upon usury (Lev. 25:35ff; Deut. 23:19); rather, he was to open his hand wide to him (Deut. 15:7-8). The Lord Jesus here makes no restrictions regarding giving and lending. For God, the great Giver, has not spared His own Son, but delivered Him up for us all. He, who with Him, freely gives us all things, loves a cheerful giver (Rom. 8:32; 2 Cor. 9:7).

In all these verses of our Gospel we have different examples of the same truth. "Whosoever shall compel thee to go a mile, go with him twain" (40). If in verse 39 we have "resist not evil," here it is "be not overcome of evil, but overcome evil with good." Verse 42 has been a puzzle to many who want to act rightly. I have no doubt the meaning of it is that we should be liberal-minded. In the O.T. the blessedness of this is pointed out. Of the Lord it is said, "He went about doing good." "We are to do good to all men, specially to them who are of the household of faith." Where we have opportunity to give, let us remember, "Freely ye have received, freely give."

Help in material need was a much greater necessity in former times when there were no social benefits, no unemployment benefits, no pensions, etc. But how much need is there still today, if we only open our eyes and hearts to it! How much good can be done even today, if only we are prepared to put our hands in our pockets! (see Gal. 2:10; Eph. 4:28; James 2:15-17; 1 John 3:17).

The Lord Jesus however does not say, "Ye shall do good to the poor," but: "when thou doest alms..." He does not give a commandment. As He mentions alms first of all He wants to tell us that He cares for the needy. Therefore we too ought to have open hearts for them.