The Pulpit Commentary — Matthew — Volume 1 — Section 272

V crs. 1-4.-Almsgiving. Underlying this subject is that of social inequnlity. Without the latter there would be no necessity and therefore no opportunity for alms- giving. Poverty is not an unmitigated evil. A.ffinence is not an unmixed good. I. t:lOCIAL INEQUALITY IS A BENEFIOENT ARI\ANGEMENT. 1. It aids the progre,qs of cil.!i, lzatiu11. (1) Oiv1lizatiou lies in the development of the resources of nature, Such rievelopments are embodied in arts and sciences. (2) Stimulus is necessary to this progress. Man in his original purity and elevation might, for sheer love of science and art, develop the resources of nature; but in his fallen state his tendencies are so.vage- ward. ·when the spontaneity of the soil is overtaxed by the increase of population, then comes the. alternative of labour or exterminating war. (3) Under Christian influence labour 1s preferred to war. Here social inequality comes in. For industry will be rewarded with plenty, while idleness has to suffer privation. Civilization meanwhile is advanced by industry. The continued growth of population stimulates inventiveness. This reaps its rewards and gives employment to labour. New elements of social inequality now come in, and the arts and sciences a.re further advanced. 2. It educate:i the moral qualiti,es. (1) Social virtnes are called forth. If no labouring class existed, no class could be exempt from toil. The rich, therefore, are indebted to the poor for their ease and honour. Were there no poor there could be no rich. Gratitude and equity alike require that the rich should treat the poor with considera- tion. Hence what is given to the poor is said to be their due (see Prov. iii. 27). (2) The poor, in like manner, are bound to treat their employers with respectful gratitude for finding for them remunerative employment. (3) We are herein reminded of our duties to our Maker. We conld have no conception of our dependence upon God but for our experience of dependence upon the things he has made. The mutual dependence .of the social classes brings this lesson more forcibly home. The beast and devil in our fallen nature are restrained by the sense of our responsibility to God. (4) Scope is afforded for the exercise of Christian graces. Patience is tested and educated. Oppor- tunity is afforded for beneficence. Thought is raised to the contemplation of the suffering and love of Christ. 3. Poverty is not without advantages. (1) The poor are comparatively free from artificial wants and cares. They can relish plain and whole- some food. They are relieved from the cares of fashion. They are free from the anxiety of keeping wealth, which is mnch greater than that of getting it. Of all poverty the artificial is the deepest. (2) The poor are free from the temptations of affluence. To the indulgence of sell To the forgetfulness of God. Let no man murmur at his lot, (3) The poor are not so mean as they seem. The possession of human nature is vastly grander than the possession of estates. To be a man is greater than to be a monarch. Christ did not refllSe to become a man, though he refused to be made a king. The purest aristocracy is that in which manhood is honoured by virtue. This bluest of all blue blood may be acquired by the poorest. IL BE~"EFICENCE SHOULD BE WITHOUT OSTENTATION. 1. Otherwise it will enooura,ge hypocrisy. (1) Obvio116ly it will encourage this in the almsgiver. His very object is tu gain the applause of men. He seeks this by an affectation of piety towards God. (2) It will encourage it likewise in the recipient. There is fearful hypocrisy in ostentatious poverty. Vagabonds moving compassion by feigning fits, wounds, muti- lations, lameness, etc. These public hypocrites are the people who catch the charity of ostentation. They hear the sound of the Pharisee's trumpet. They trumpet the Pharisee that he may have his reward. (3) True beneficence will search out this hypocrisy and expose it, so that the worthy poor may not be cheated by it. It will seek out the worthy poor who suffer in seclusion, To do this may entail trouble, but the steward of wealth should make it his business to disburse faithfully his Lord's money. 2. Unostentatious charity will encourage industry. (1) God helps those who help themselves. We should imitate God in helping the industrious. Charity Hhould find employment for the needy. It may be "business" to buy in the cheapest market, but this is not the rule of charity. (2) In helping a poor man in his trade, his sell- respect is not wounded as it must be by an ostentatious charity. We should remember that every poor man is another one's self. 3. Charity should seek its rewards from God, (1) In condflmning ostentation modesty is enjoined. Barely being "seen" while doing good is a circumstance purely indifferent. To be seen so as to glorify God is positively goc,d (cf. eh. v. 16; x. 32, 33). To be seen that we may be admired and honoured of on. VI, 1-34.) THE GOSPEL ACCORDING TO ST. MATTHEW, 265