What is a biblical view of social action?

For whatever reason one might be poor, the Lord did not excuse Israel from the responsibility of helping with material support. Some have dared to say that if one is poor it is his own fault, but whether we think this way or not, it is our fault if we fail to give him help. This was true in Israel, and it is fully true in our dispensation of grace. The apostles were united in their urging this liberality (Gal.2:10), and Paul devotes two chapters to this important matter (2 Cor.8 and 9).

“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?” Is this not to be a real, personal exercise and responsibility as before God? This is no demanding of the government that the poor should be relieved from public funds, while taking nothing from my own pocket; nor is it the founding of a benefit society to solicit the support of the world for the relief of the poor. The Lord give His people serious concern to see that their means are used for the blessing of others, and here it is specially the household of faith. If we ignore evident needs, is this an evidence of the love of God dwelling in us? To give where there is not need is of course a mistake; yet it is better to err on the side of kindness than on the side of greed and heartlessness.

But, on the other side, alms-giving, as here classed by the Lord Himself as a form of righteousness, is a significant witness to us that mercy is not something supererogatory, but the ministry of love is itself a debt ― a due. A man who withholds from another what he can give him for his need is not even righteous; and this removes also the thought of merit from the mercy shown. Only in a world of habitual unrighteousness could the thought of the fulfilment of duty associate with it any thought of merit. "To him that knoweth to do good and doeth it not, to him it is sin," says the apostle (James 4:17). And the Lord bids us on the other hand, "When ye shall have done all things that are commanded you, say, We are unprofitable servants: we have done" ― not we have not done ― "that which was our duty to do" (Luke 17:10). And with the comparative righteousness which is all that is ours at best, ― a righteousness that still leaves us inners, ― how impossible should be the claim of merit! But to love, with all that this implies, is mere commanded duty; yea, to love one's neighbor as oneself is the injunction of the law. While the Christian standard rises higher still in its law of self-sacrifice, and all the marvelous enforcement of this in the example of Him who has given us life through His death. For those who have known this, there is no possible margin of devotedness outside of that duty which His love has endeared.

Community of goods is not, however, inculcated in Scripture: it is entirely foreign to its spirit. The rich had their duties, and the poor theirs as well (1 Tim. 6:17; James 1:9-10). All able were to work that they might have to give, not to the common purse, but to the needy. (Eph. 4:28; 2 Thess. 3:10, 12.) The needy Jews at Jerusalem were remembered and ministered to by their Gentile brethren (Acts 11:27-30; Gal. 2:10; Rom. 15:25-27. See also 2 Cor. 8 and 9). This liberality was to be shown wherever the need appeared, — even to the world, as ability was given. (Rom. 12:13; Gal. 6:10.) But it can be easily seen that these scriptures do not cover all the cases which seem at the present day to call for the expenditure of money. That the object of many of these calls is proper and necessary we have no question. The Lord's servants are to be supported while they work for Him at home and abroad; necessary expenses in the securing of meeting-places have to be met; the poor have to be cared for; Bibles and tracts to be printed and circulated.

We thus move through the world, seeking its true good in every way possible, comforting the sorrowing, feeding the hungry, preaching the precious gospel to the sinner, and seeking the true edification of our fellow-Christians.

Yet in many ways the teaching of the New Testament has been degraded to something merely earthly and social. Instead of repentance and faith in the Lord Jesus, only charity is preached, and this often with a political flavour. This, however, is not the meaning of the “Sermon on the Mount” or the gospel of the grace of God! On the other hand it is no testimony to the grace and mercy of our God if one thinks that preaching the gospel is the only task of a Christian with regard to the world. As our Lord Himself helped those in their different needs to whom He presented the good tidings, we too can tell our neighbours of Him and at the same time show them the power and blessing of our faith practically.

Another aspect of this truth is presented in the gospel of Luke. There we read, "Be ye therefore merciful, as your Father also is merciful." (Luke 6:36.) Now this word "merciful" is most remarkable, and this will be perceived if we adduce another scripture. "I beseech you therefore, brethren," says the apostle Paul, "by the mercies of God," etc. (Rom. 12:1.) This word "mercies" is the same as in Luke. And what are the mercies of which the apostle speaks? They are all the mercies expressed in redemption, as told out from Rom. 5 to the end of Rom. 8. They are, in other words, the unfoldings of the heart of God in the display of His grace in our salvation; for it is on the exhibition and enjoyment of these that the apostle grounds the exhortation to present our bodies a living sacrifice, holy, acceptable, unto God, our reasonable service. When, therefore, our blessed Lord tells us to be merciful, as our Father also is merciful, He reminds us of our responsibility to represent the Father, to tell out the virtues of Him who has called us out of darkness into His marvellous light, to act towards others as He has acted towards us, so that the Father's heart and character may be displayed through our walk and ways. We are, therefore, to do good to all, to be ever givers without expectation of recompense; and to love our enemies, because otherwise we should misrepresent our God and Father. What a blessed mission it is to which we are called! Christ revealed the Father, and He would have us also to be revealers of the Father in order that others may discern the character of the One who has made us His children by what we are as we pass through this scene.

Christian reader, let us diligently apply our hearts to all this divine instruction. It is most precious; but its real preciousness can only be tasted in the practical carrying out of it. We are surrounded by ten thousand forms of human misery, human sorrow, human need. There are broken hearts, crushed spirits, desolate homes, around us, on every side. The widow, the orphan and the stranger meet us, daily, in our walks. How do we carry ourselves in reference to all these? Are we hardening our hearts and closing our hands against them? Or are we seeking to act in the lovely spirit of "the Lord's release"? We must bear in mind that we are called to be reflectors of the divine nature and character, to be direct channels of communication between our Father's loving heart and every form of human need. We are not to live for ourselves; to do so is a most miserable denial of every feature and principle of that morally glorious Christianity which we profess. It is our high and holy privilege, yea, it is our special mission, to shed around us the blessed light of that heaven to which we belong. Wherever we are, in the family, in the field, in the mart or the manufactory, in the shop or in the counting house, all who come in contact with us should see the grace of Jesus shining out in our ways, our words, our very looks. And then if any object of need come before us, if we can do nothing more, we should drop a soothing word into the ear, or shed a tear or heave a sigh of genuine heartfelt sympathy.

It is not the habit of giving or lending in liberality of heart, unstintedly and unselfishly, but that merciful consideration of the wretched and suffering, which becomes those who serve God in a fallen world (James 1:27). Each duty has its place. Both adorn the teaching that is of our Saviour God, as we are called to do in all things. Prudence may question, common sense hesitate; but faith acts on His word, and without faith it is impossible to please Him. It is no question of doing another's will, but of Christ's will.

If one does not want to know it, he can likely persuade himself he is ignorant of it, but the righteous desire to know, and they consider the cause of the poor. Not that this means indiscriminate giving of money or of goods, but rather help wisely given, and in proper time.