Therefore, as ye abound in everything.
The grace of liberality
I. WHY we ought to give a portion of our substance to the lord. It is a duty clearly enjoined in Scripture. The practice of giving to the Lord began very early, for we read that Cain brought of the fruit of the ground an offering to the Lord, and that Abel also brought of the firstlings of his flock and the fat thereof. And why is this duty enjoined in Scripture? There are three reasons for this.
1. To remind us of our dependence on God as our Creator and bountiful benefactor.
2. To remind us of our obligation to God as our Redeemer.
3. To promote our spiritual welfare. We are naturally selfish, and wish to retain in our own possession whatever gifts God has conferred upon us.
II. What or how much we should give. Whatever we may think of the tenth or of the fifth, or of the early Christian examples, one thing is certain, that if our giving is to be acceptable to God it must cost us something. The measure with too many is what they can give without self-denial, or without in any way affecting their comforts or luxuries. This tenet giving in the Scriptural sense. Let us take the Divine measure, “as God hath prospered us,” and use it faithfully with the hand of love.
III. When we should give. Is there any Scriptural rule or suggestion on this point? (1 Corinthians 16:2). Some people profess to despise system in religious matters, and look upon it as savouring of legality. In worldly affairs system is called “the soul of business and the secret of success.” If, then, we recognise its value in everything else, why despise it in giving to the Lord?
IV. How or in what spirit we should give. (T. Moir, M. A.)
Christian liberality
Consider the duty of consecrating a portion of our substance to purposes of benevolence.
I. The reason of the duty.
1. It is the natural issue of the spirit of benevolence. God is love, and he that is begotten of Him in His own image must have a loving heart. Love delights to give--it is its nature to give; it needs no specific commandment--it is a commandment unto itself.
2. To the same result are we led, I remark further, by a regard for God’s glory.
3. This brings us to mention, as another incentive to Christian liberality, the love of God’s truth.
4. I add here another motive--it is that of gratitude.
5. It is a further plea for the duty before us that it benefits those who perform it. A bountiful spirit leads to temporal advantage. It favours industry, for he who delights in giving liberally will the more readily toil that he may have something to give. For a like reason it is conducive to economy. Selfishness more or less deranges our powers, and, among other harms, it puts the judgment in peril. Benevolence restores the balance of the mind. Many a man has become a bankrupt who, if the sweet spirit of charity had ruled him, raising him above grovelling aims, presenting things in their true relative importance, and allaying the fever of financial ambition, would have gone in comfortable solvency to his grave. Habits of beneficence secure, besides, the goodwill of men. But of far greater consequence is the influence of Christian liberality on our spiritual well-being. It is a precious means of grace.
II. From the reason of the duty before us we pass now to the manner of performing it.
1. We should give intelligently.
2. We should give cheerfully.
3. Of great importance is it that we give frequently.
4. We should give systematically.
III. We advert, in the last place, to the measure of our benevolence. The language of our text is, “see that ye abound in this grace.” What a man can do, and what abounding is, must depend on three conditions, jointly considered--his capital, his income, and his necessary expenses. (A. D. Smith, D. D.)
To prove the sincerity of your love.--
The test of love
Note--
I. That love is the essence of real religion. What we see is like the fruit of the vine, but there is a root. The gracious principle, though hidden, lives, grows, and operates. Observe--
1. Love Divine enkindles it.
2. The state (if the world expands it.
3. The Divine glory inflames it.
II. That the genuine character of Christian love is tested by circumstances. These circumstances are like balances to the coin, a storm to the ship, the fire to metal, or a battle to the soldier. E.g., there is--
1. The necessity of self-denial and bearing the cross. Remember Paul’s conversion and subsequent life. We cannot serve God and mammon.
2. The rival claims of the world and the worship of God. There are earthly claims. Must not be allowed to stand in opposition, nor to monopolise that which belongs to God.
3. The requirement of means for the extension of the Redeemer’s kingdom.
Conclusion--
1. Let us fairly prove the state of our hearts.
2. Let us carefully test all our performances.
3. Let us contemplate the decisions of the judgment day. (Congregational Pulpit.)
Love to Christ proved
I. The claim of Christ to our love. It is founded--
1. On His Divine excellence; and the relation of all that excellence to us in the character of our Saviour.
2. On His deeds of benevolence and mercy, His mediatorial work and office.
3. By the personal benefits we have derived and are daily deriving from Him.
4. It is discerned in the provision He has made for our everlasting happiness and perfection.
II. The nature of the love He claim’s from us.
1. It must be supreme.
2. It must be constant.
3. It must be practical. “Let us not love in word only, but in deed and in truth.”
III. How Christ tries the love of His people.
1. By the doctrines and precepts of His Word. Proud reason finds it hard to bow to some truths.
2. By the circumstances of His cause in the world.
3. By the condition of some of His people. Many of them are in want and sickness and mental distress.
4. Our love to Christ is tried by the special circumstances of our own lot.
IV. The marks which prove our love false and inadequate. We can have no true love to Christ--
1. If we have not committed our souls to Him.
2. If we are cherishing secret sin.
3. If our attachment to any earthly object causes us to violate His commands.
4. If we are unwilling to deny ourselves for His honour or the service of His cause.
5. If we are unwilling to depart from this life that we may be for ever with Him. (The Evangelist.)