Mateus 25:35-40

DISCOURSE: 1399
THE IMPORTANCE OF CHARITABLE EXERTIONS

Mateus 25:35. I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in Prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

THE solemnities of the Day of Judgment can never be too attentively considered: and we have reason to be thankful that they are here so plainly set before us. The coming of the Judge, the summoning of the universe before his tribunal, the separation of the righteous and the wicked, and the sentence that shall be passed on all the human race, are exhibited, as it were, in this passage before our eyes. But there is one thing here specified, which is more peculiarly interesting to us, inasmuch as it either divests that day of all its horrors, or must cause us to look forward to it with inexpressible dread; I mean, the ground upon which the decision will be formed, and the doom of every individual be fixed. That the whole of our principles and conduct will be taken into consideration, there can be no doubt; but there is one point which will be inquired into, and will be regarded as a certain evidence of all the rest, namely, our activity in doing good to our fellow-creatures for Christ’s sake: and, according as we shall be found to have abounded, or been defective, in that, will our definitive sentence be passed. This is asserted by the Judge himself: and the terms in which he has expressed it lead me to shew,

I. The proper exercises of Christian benevolence—

Love is the distinguishing feature of a true Christian—
[“God is love;” and every one that is born of God, is “created anew after his image.” The natural selfishness of the human heart is subdued and mortified by the grace of God; and “the new creature” desires to “live no more unto himself, but unto that Saviour who died for him.” “What shall I render to the Lord for all his benefits?” is his daily inquiry. To requite the Saviour he finds impossible: and therefore he looks out for others to be the representatives of his Lord, that through them he may manifest his sense of the mercies vouchsafed unto him. He is not contented with cultivating devout affections in his heart, but endeavours to render them substantially operative towards man. In a word, he exercises faith; but it is a “faith that worketh by love.”]
The poor and afflicted are the more peculiar objects of that love—
[Doubtless love, in its most extended sense, comprehends much more than mere benevolence to the poor: but it is shewn in this particularly; and, wherever it exists, will manifest itself in this in a more abundant measure. We have a bright example of this in the person of Job [Note: Jó 29:11.]. So highly did he esteem these duties, that, if he had been remiss in them, he would have accounted himself deserving of the heaviest judgments [Note: Jó 31:16; Jó 31:22.]. The conduct of the first Christians is not precisely of the kind we are considering; nor is it of necessity to be imitated by us: but it proves to what an extent the principle of love will carry us, if occasion require it at our hands [Note: Atos 4:32.]. But the example of the Macedonian Churches comes home fully to the point; and shews us, that not even the deepest poverty, or the severest affliction, will preclude the exercise of self-denying kindness, when love has a just ascendant over our hearts [Note: 2 Coríntios 8:1.]. We lay the more stress on this, because it was proposed for the imitation of the whole Corinthian Church; and because the formation of such a principle, and the production of such a conduct, is the main scope and intent of the Gospel. The particulars specified in our text attest this — — — as does also that saying of the Apostle, “Bear ye one another’s burthens, and so fulfil the law of Christ [Note: Gálatas 6:2.].”]

To such exertions we may well be stimulated, if we consider,

II.

The acceptableness of them to the Lord Jesus—

The Lord Jesus identifies himself with his afflicted people—
[He has sympathized with them in every period of the world. What was it but compassion that caused him to undertake the cause of fallen man? When Israel was in Egypt, he heard their cries, and pitied their sorrows [Note: Êxodo 3:7.]. Whilst they sojourned in the Wilderness, “in all their afflictions he was afflicted.” In his state of humiliation, “he made himself poor for their sakes, that they through his poverty might be rich:” and now, in his exalted state, he considers their cause his own. Are they persecuted? he, as he told the persecuting Saul, is the person injured [Note: Atos 9:4.]. “Whoso toucheth them, toucheth the apple of his eye.” Are they relieved? he tells us in the text, that every office of love shewn to men for his sake he accepts, as shewn to him. He esteems the meanest of his people as “a brother,” and will acknowledge him as such before the assembled universe: or rather, he esteems him as a member of his own body; in the prosperity and happiness of which the Head is no less interested than the member itself.]

What a fund has this one declaration laid up for them in every age of the world!
[We cannot conceive any other thing which could have so forcibly interested the mind of man. The obligations which we owe to Christ infinitely exceed any thing which words can express, or imagination can conceive. Were he therefore to command any thing, the hope of pleasing him would be a strong incentive to his believing people to obey him: but when he declares, that he will accept as done for himself whatsoever is done for others in his name, methinks the diligence of all in serving him should so anticipate the wants and wishes of mankind, as almost to banish misery from the world. But, though the greatness of human miseries, and the fewness of the Lord’s people, preclude the hope of such an event as this, yet this one consideration, of administering to the Lord Jesus Christ in the person of his people, animates thousands to the most ardent zeal, and carries them through the most self-denying exertions.]
If we need any further stimulus to such exercises, let us consider,

III.

The importance of them to ourselves—

The issue of the final judgment depends altogether upon them. In that day they will be brought forth,

1. As an evidence of our state—

[As God has taught us to judge of the tree by its fruits, so will he himself do in the day of judgment: and, whatever may have been our professions of faith and love, he will judge of them only by the fruits which they have produced. The fruits after which he will inquire, and by which he will be determined, are those spoken of in the text. Where they are found, there must a living faith and real piety have existed [Note: Tiago 1:27.]: and, where they are not found, there must have been an entire absence of true love to God [Note: 1 João 3:17.]. By this test, therefore, shall every man be tried; and, according to this shall he stand or fall [Note: Tiago 2:13.]

2. As a justification of our sentence—

[The day of judgment is emphatically called “the day of the revelation of the righteous judgment of God [Note: Romanos 2:5.]:” and it is appointed, not so much for the awarding of happiness or misery to the sons of men, as for the display of God’s equity in these decisions. Much is spoken in the Scriptures of God’s having chosen men to salvation, and predestinated them to the adoption of children: and, beyond all doubt, the whole glory of man’s salvation must be given to him: but still he will evince to the whole assembled universe that there is an equity in his proceedings, and that the destinies of all exactly correspond with their moral characters. The labours of love, in which the righteous had abounded, are here produced; and those whom Christ here speaks of as “his brethren,” are ready to attest the truth of his assertions. On the other hand, the neglect imputed to the others is obvious: and though they attempt to extenuate their guilt, it is brought home to them in the completest manner; nor have they one word to utter in arrest of judgment. Thus is the righteousness of God made manifest; “he is justified in what he speaks, and clear in the judgment which he passes [Note: Salmos 51:4.].”]

3. As a measure of our reward—

[We must not imagine that men are saved on account of any merit of their own. It is not possible that their works of love should ever purchase so great a reward as will then be given them. Indeed, the surprise which they express, “When saw we thee, &c.?” clearly shews, that they had not founded their hopes upon their own works: they had been redeemed to God by the precious blood of Christ; and in Christ they had trusted as the only Saviour of the world: but God is pleased to notice the works which they had done for his sake, and to bestow on them “a reward of grace:” nor is even a cup of cold water, which had been given to a disciple for his sake, suffered to pass without an appropriate reward. Hence we see that the more we abound in works of charity, the more exalted will be our happiness in heaven: whilst, on the other hand, the more means and opportunities of doing good we have neglected, the heavier will be our condemnation to all eternity.]

We would further improve this subject—
1.

For our instruction in general—

[If such be the particular objects to be inquired into, how little prepared are most of us to meet our God! The generality think it sufficient if they do not occasion sorrow, though they never exert themselves diligently to relieve it: but let it be known and peculiarly marked, that the omission of these duties is of itself sufficient to condemn us; and that the sentence of condemnation that is here denounced against the wicked, refers, not to any thing which they have done, but to what they have left undone. I know, indeed, that all have not the same ability, or the same opportunity to relieve their afflicted neighbours: but have we availed ourselves of the opportunities that have been afforded us? If we have, though our efforts have been few and weak, they shall be accepted; for “if there be in us a willing mind, it is accepted according to that a man hath, and not according to that he hath not:” but if we have not, let us not deceive ourselves with vain hopes; for, “as unprofitable servants, we shall be cast into outer darkness, where is weeping, and wailing, and gnashing of teeth.”]

2. In reference to the occasion before us—

[The charity for which we plead has a near affinity with that described in our text [Note: The particular objects of the Charity should be here stated.] — — — We call upon you then to assist it, by personal exertions, if you can, but at all events by liberal contributions. What would you do if Christ himself were now present, and soliciting your assistance? Would you send him away unpitied and unrelieved? Would you not rather vie with each other, who should be most forward, and most liberal in his relief? Know then that he is present, and will accept at your hands whatever you do for him. Know also, that the harvest which you will reap shall be proportioned to the seed you sow [Note: 2 Coríntios 9:6.]