Atti degli Apostoli 20:35

DISCORSO: 1803
LA BENEDIZIONE DELLA LIBERALITÀ

Atti degli Apostoli 20:35 . Ricorda le parole del Signore Gesù, come disse: È più benedetto dare che ricevere .

Difficilmente si può concepire una cosa più idonea a migliorare la nostra mente, dell'impegnare a memoria quelle parti della Scrittura che sono particolarmente importanti. Gli ebrei erano abituati ad avere determinati passaggi della loro legge fissati sulle loro vesti, in modo che potessero essere continuamente ricordati al loro dovere. Davide, con meno ostentazione e più pietà, “nascose la parola di Dio nel suo cuore”, come mezzo per preservarlo dal peccato [Nota: Salmi 119:11 .

]: e ha raccomandato una pratica simile a tutti i giovani, affinché le loro inclinazioni corrotte siano frenate dal ricordo dei comandamenti di Dio [Nota: Salmi 119:8 .]. Tra i vari passaggi che richiedono un'attenzione particolare, questo che abbiamo davanti ha un posto molto distinto. Sembrerebbe che il nostro grazioso Signore avesse l'abitudine di inculcare frequentemente la lezione divina nel testo.

E così generalmente era noto questo detto tra i suoi discepoli, che gli Evangelisti non giudicarono necessario registrarlo in alcuno dei loro Vangeli. Quasi trent'anni dopo la sua morte, esso fu comunemente citato nella Chiesa, e fu imposto dai suoi Apostoli come principio d'azione, che doveva essere adottato da tutti i suoi seguaci. S. Paolo, chiamati a incontrarlo a Mileto gli anziani della Chiesa di Efeso, se ne congedò definitivamente da loro e diede loro tutte le ammonizioni e le indicazioni che riteneva necessarie.

Li supplicò più particolarmente di coltivare fino in fondo uno spirito di benevolenza; ricordando l'esempio che egli stesso aveva dato loro, e tenendo presente quella parola di nostro Signore, di cui tanto spesso aveva ricordato loro, e cioè che «era più beato dare che ricevere». Fortunatamente per noi, San Luca è stato ispirato a registrare nella storia di San Paolo ciò che lui e tutti gli altri evangelisti avevano omesso nella loro storia di Cristo. E la circostanza stessa della sua conservazione così provvidenzialmente può ben renderla oggetto della nostra più attenta considerazione.

Consideriamo allora,

I. I motivi di questa dichiarazione:

Che l'uomo che diminuisce la sua proprietà dando, debba, con quell'atto stesso, diventare più veramente benedetto di quanto la persona più indigente possa essere resa ricevendo, appare un paradosso che non può essere spiegato. Ma per dimostrarne la verità, indicheremo alcuni particolari, in cui l'atto del dare è manifestamente più beato di quello del ricevere:

1. Suscita sentimenti più nobili:

[I sentimenti di colui che riceve in modo dignitoso, non sono affatto spregevoli. La gratitudine è una sensazione molto raffinata e dignitosa; e, quando nobilitato dalla vista della mano di Dio, e dal riconoscimento della sua prepotente provvidenza nell'innalzarci un benefattore, diventa uno dei più nobili esercizi della mente umana. Eppure dobbiamo confessare che il donatore ha il vantaggio del ricevente sotto questi aspetti: perché la generosità e la compassione sono sentimenti più elevati della gratitudine, in quanto hanno in sé meno di ciò che è egoistico, e hanno origine, non da alcuna gratificazione personale, ma unicamente nei bisogni e nelle miserie di un simile.

Moreover, if the donor be in a right spirit, he will act altogether with a view to God’s glory: he will consider himself simply as God’s agent or steward; and, instead of admiring himself on account of what he does for God, he will bless and magnify his God for employing him in so honourable a service. Would we form a just idea of the feelings of a good man discharging the duties of benevolence; let us paint to ourselves the sensations of the angel who was sent to strengthen our Saviour after his conflicts with all the powers of darkness [Note: Luca 23:43.

]. Did he receive with joy the Father’s mandate? did he fly on the wings of love to execute his divine commission? did he administer consolation to Jesus with unutterable tenderness; and return with ardent gratitude to express his sense of the high honour conferred upon him? In him then we behold the true image of a saint, performing towards the afflicted the kind offices of love.]

2. It more assimilates us to the Deity—

[We do not at first sight behold any likeness to the Deity in him who receives an alms: yet, methinks, we may, without dishonouring our God, trace some resemblance: for Jehovah himself is receiving daily from his creatures a tribute of prayer and praise, which comes up before him as incense, and is the offering by which he considers himself as glorified. Moreover, our blessed Lord identifies himself with his distressed followers, and acknowledges himself as fed and clothed, when food and raiment are administered to them [Note: Matteo 25:35.

]: yea, in the days of his flesh, he condescended to subsist through the benevolence of others [Note: Luca 8:3.]. But in the donor there is a very striking likeness to the Deity, who is daily “opening his hand, and filling all things living with plenteousness.” More particularly, if the donor be overlooking the trifling distinctions of neighbourhood or of party, and be extending his alms to all, whether friends or enemies, he approves himself in the highest degree conformable to the image of his God, who is “the comforter of all them that are cast down [Note: 2 Corinzi 7:6.

],” and who makes “his sun to rise upon the evil and upon the good, and sends his rain upon the just, and upon the unjust [Note: Matteo 5:44; Matteo 5:48.].”]

3. It is a source of more extensive benefits—

[He who receives an alms, benefits himself and those who depend upon him. The world around him too derive some good from his example, in that he teaches them a quiet submission to the will of God in circumstances of affliction and necessity. But the good which is done by the donor is almost incalculable. In the first place, he relieves the wants of others, who but for his timely aid, perhaps, must have languished, or even perished, for want.

But the joys of penury relieved, form but a small portion of the benefits which a benevolent Christian imparts. He exceedingly improves his awn soul, confirming in himself the most benevolent affections, and establishing habits which greatly conduce to his own happiness. Nor are the advantages which accrue to himself confined to this world: for even in heaven will he have a recompence [Note: Luca 14:14; Luca 16:9.

], and that too proportioned to the zeal with which he had cultivated the principle of love [Note: 2 Corinzi 9:6.]. Moreover, the benefits extend to all around him. Who can estimate the good which he does to the souls of others, while he adorns and recommends the Gospel of Christ? for, he not only makes himself an example to other professors of religion, and provokes them to emulation, but he removes the prejudices of the ungodly, and constrains them to confess the excellence of those principles which in their hearts they abhor [Note: Matteo 5:16.

]. With humble reverence we may say, that the benefit reaches even to Christ himself: for, as “in all the afflictions of his people he is afflicted [Note: Isaia 63:9.],” so in all their consolations also he is comforted [Note: Matteo 25:40.

]. Further, if further we can go, even God the Father also is made a. partaker of the benefit. For that which above all things he regards, is, his own glory: and our alms-deeds are often the occasion of most heartfelt praises and thanksgivings to him. This St. Paul specifies as one of the most blessed effects of liberality; an effect, in comparison of which, the relief of a fellow-creature is almost unworthy of notice [Note: 2 Corinzi 9:12.]

Having pointed out the grounds of this extraordinary declaration, we proceed to shew,
II.

The improvement that should he made of it—

St. Paul, in exhorting the Ephesian Elders to “remember this saying of the Lord Jesus,” designed to stimulate them to a suitable improvement of it. Now it will be found of use to us,

1. To form our principles—

[There is a benevolence which is extremely profitable to the world in a temporal view, while it is altogether unprofitable, and even ruinous, to their spiritual interests. When this principle is considered as the whole of religion, when it is made the foundation of a sinner’s hope, and substituted in the place of Christ, it is then worthless, and odious, in the sight of God. But when it is cultivated from a regard to Christ, and exercised with a view to his glory, it is “an odour of a sweet smell, a sacrifice well-pleasing to God [Note: Filippesi 4:18.

].” When viewed with all its attendant exercises of mind, it is the sum and substance of all practical religion [Note: Galati 6:2.]. Without this, all pretences to religion are vain: for if we do not love our brother, whom we have seen, it is impossible that we should love God. whom we have not seen [Note: 1 Giovanni 4:20.

]. As for wealth, we should consider it as of no value, any further than it enables us to exercise ourselves in offices of love. To amass wealth, or to spend it on ourselves, should afford us no pleasure, in comparison of devoting it to pious purposes: for, if it is more blessed to give it away, than to receive the most needful supplies, much more must the giving it away render us more blessed than either the spending or the saving of it can do.

This is manifestly the scope of the divine aphorism in the text; and on this estimate of wealth our principles should be formed. It should be an established maxim with us, that to do good is to receive good, and to exercise love is to be truly blessed.]

2. To regulate our practice—

[Let the fore-mentioned principle be duly considered: and, when we are fully persuaded that to do good is the surest way to receive good, we shall gladly embrace every opportunity of benefiting others, and of getting good to ourselves.
Behold then, an opportunity now offers itself to every one of you! and, in the name of our adorable Lord, we entreat you both to confer, and to receive, blessedness.

First, confer blessedness [Note: If this be a. Charity Sermon, it will be proper in this place to shew the particular nature of the charity, and what blessings are likely to accrue from it.] — — — Think that perhaps your present generosity may be overruled, not merely for the temporal relief of a distressed brother, but for the everlasting salvation of some immortal soul. O let this thought stimulate you to the most cheerful and beneficent exertions.

If any say, “I have nothing but what I earn by manual labour; and even that is little more than suffices for my own necessities;” I answer, This is the very case stated by St. Paul, who determines that such persons ought to give according to their ability [Note: Efesini 4:28.]; and, in the very verse before the text, he tells us how he himself acted under those circumstances; and then he adds, “I have shewed you, that, so labouring, ye ought to support the weak [Note: ver. 34, 35.].”

Next, receive blessedness. We have hitherto spoken on behalf of our indigent and afflicted brethren. But we must change our voice: it is not for them, so much as for you, that we preach: yes, you who are opulent, you who have the means of doing good, you are the persons to whom we preach, and for whom we preach. Receive blessedness, I say; far greater blessedness than it is in your power to confer on others.

Strengthen in yourselves the habits of benevolence. Imitate Him “who went about doing good;” Him, “who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich [Note: 2 Corinzi 8:9.].” Imitate the God and Father of the universe, whose tender mercy is over all his works.

Va' e metti nelle sue mani il tuo denaro: pelliccia, “ciò che dai al povero, lo presti al Signore; e te lo pagherà di nuovo [Nota: Proverbi 19:17 .]”. È “frutto che abbonderà per conto tuo [Nota: Filippesi 4:14 .

]”. Se confidate nella vostra ricchezza, essa sarà un fondamento di sabbia, una canna spezzata: ma fatene del bene, e vi «accumulerete un buon fondamento contro il tempo a venire [Nota: 1 Timoteo 6:18 .]”. Sia che quindi desideriate la felicità presente o futura, «ricordatevi delle parole del Signore Gesù» e mostrate agli altri l'amore che Egli vi ha mostrato [Nota: Giovanni 13:34 .]