Exegetical and Hermeneutical Commentary of Isaiah 32:8

But the liberal deviseth liberal things; and by liberal things shall he stand.

8. But the liberal ( the noble man) deviseth liberal ( noble) things and thereby evinces genuine nobility.

by liberal things ] Better: in noble things doth he continue (nearly as R.V.). His generous impulses are sustained in his conduct.

Fuente: The Cambridge Bible for Schools and Colleges

But the liberal – This seems also to have the force of a proverbial expression. The word liberal means generous, noble, large-hearted, benevolent; a man of large views and of public spirit; a man above covetousness, avarice, and self-seeking; a man who is willing to devote himself to the welfare of his country, and to the interests of his fellow-men. It is implied here that such persons would be selected to administer the affairs of the government I under the wise and virtuous prince of whom the prophet speaks.

Deviseth liberal things – He purposes those things which will tend to promote the public welfare, and not those merely which will conduce to his private ends and gratification.

And by liberal things shall he stand – Margin, Be established. That is, according to the connection, he shall be confirmed, or approved in the government of the virtuous king referred to. It is, however, a proposition in a general form, and means also that a man by a liberal course shall be established; that is, his character, reputation, hopes, shall be established by it. This is true now. If a man wishes to obtain permanent peace and honor, the esteem of his fellow-men, or the evidence of divine approbation, it can be best done by large and liberal schemes to advance the happiness of a dying world. He who is avaricious and narrow-minded has no happiness, and no durable reputation; he who is large-hearted and benevolent, has the approbation of the wise and good, the favor of God, and a firm and unshaken support in the trials of life, and in the agonies of death.

Fuente: Albert Barnes’ Notes on the Bible

Isa 32:8

The liberal deviseth liberal things

Liberality, natural and gracious

The liberal man is one who is generous and benevolent in his feelings–a man of large views and public spirit–one far above covetousness and selfseeking–ever desirous to promote the welfare of his country, and the best interests of his fellowmen.

1. There is a certain kind of liberality which may be considered natural and constitutional. Some there are who, from their earliest days, evince a benevolent and generous disposition. The liberality which is natural will be found to operate chiefly, if not exclusively, in promoting the temporal welfare of mankind. And in this department of philanthropy the labours of such are often entitled to highest commendation. But such rarely evince any interest about the precious undying soul, and the eternity towards which we are all so rapidly hastening.

2. The person described in the text, we may well suppose, is indebted to a higher source than himself for a mind so enlightened and a heart so enlarged. As water cannot rise higher than the fountain, so man cannot in himself develop a character higher than he has inherited. There are some feelings of natural amiability which have survived the ruin of the fall. These may, along with certain external causes, form a character in which there is much to admire and love. But just as, to borrow the words of a great writer, all the complexional varieties of the human countenance, from exquisite beauty to revolting deformity, have the one universal attribute of decay, so, amid all the varieties of human character, from the most lovely to the most hideous, there is a heart that is deceitful above all things and desperately wicked. There is a constant tendency In the world to overlook the agency of God s Spirit, and to put to the credit of something human–such as good education, or good example, or sound philosophy–what, in reality, is the fruit of the Spirit.(W. Runciman.)

The liberal man

I. THE CHARACTER OF THE LIBERAL MAN. He deviseth liberal things. It is not said he doeth liberal things. This is implied. If he has the means, he has the heart and the will to practise large and wide liberality. There is a far greater expenditure both of mind and labour in devising, than in doing liberal things. It is an easy thing for one who has abundant wealth to give largely in aid of any scheme of philanthropy. But to originate and carry forward any plan for the improvement of mankind, requires much wisdom, and energy, and patience, and benevolence. The one is liberal; the other directs and stimulates the liberality of others. The one is as the hand, the other the mainspring of the watch. Of the multitude who cheerfully give, how few have the capacity to devise! And one intelligent head, conjoined with a benevolent heart, can open the purses of a whole community.

II. THE SECURITY OF THE LIBERAL MAN. By liberal things shall he stand; or, as rendered in the margin, shall he be established. This statement does not mean that there is anything about the most enlightened and generous liberality which has anything meritorious, and which in any way is the procuring cause of Gods favour.

1. The possession of this beauteous character is a clear indication of possessing Gods favour, and an important means of preserving that privilege.

2. A liberal man is, by liberal things, established in the estimation of the wise and good.

3. Devotion to the good of others establishes and secures much happiness to the liberal man. The greater the outgoing of benevolence, the greater the influx of peace. (W. Runciman.)

Liberality

The picture drawn has a twofold aspect.

I. THE INFLUENCE OF LIBERALITY.

1. The liberal man is he whose mind has been freed and enlarged by the truth of the Gospel. You cannot make a man liberal so long as a violent craving for more sways his heart; neither will a man be liberal, though he may count himself rich, if he disintegrate himself from the great community of which he is a member. We are made free indeed by the Son when we see that all things are ours, and that it is ours also to fulfil our mission as part of that all of which God is the sum and substance.

2. The liberal man is he whose mind premeditates acts of liberality–he deviseth liberal things. There are instincts of pity and charity in human nature which may be brought into accidental action. There are moments of weakness which make the miser even to relax his hold of his hoardings. Many are terrified by the approach of death to make large bequests. There are others who are naturally tender-hearted, and they give alms most feelingly, but not from thought. There are some seasons of the year, such as Christmas-tide and harvest, when many make a small display of their charity. These are the once-a-year liberal folk. The text refers to a much higher class of liberality than such can possibly be–the liberality of thought. The goodness of God is not fitful or forced, but the outcome of His Fatherly care and providence. Liberality in thought emanates from the Spirit of Christ in us.

3. The liberal man is he whose acts are liberal. The subject is far wider than almsgiving. Our Sunday-school teachers and the leaders of religious and temperance movements; our tract distributors, and those who visit the poor, the afflicted, the dying, and the sinful–are greater benefactors than those who can spare silver and gold. Alexander gave, not according to the merit of the man, but according to the honour and resources of a king. Jesus gave. How much? Time, and energy, and wisdom, and sympathy, and power? Much more. He gave Himself. Let all yours be love-gifts.

II. THE REFLEX INFLUENCE OF LIBERALITY. And by liberal things shall he be established. There is a power in liberality which strengthens our faith and character. Whatever Christian work we engage in, the influence on ourselves is as great as on others.

1. The liberal man, by his liberality, cultivates the Spirit of Christ in himself.

2. The liberal man, by his liberality, increases the store of his wealth Pro 11:24). Many Christians are poor because they are not liberal.

3. The liberal man, by his liberality, obtains the approval of God. That approval we now receive in our consciences, but hereafter the judgment will demonstrate it, when the Judge will say, Well done, good and faithful servant.

4. The liberal man, by his liberality, will conquer the hardness of the human heart. If we look forth to the mission field, liberality has been the vanguard of civilisation and religion. Or if we look nearer home, at the liberal changes which have been made in the punishment of criminals, we have ample proofs that crime has decreased in proportion as we have humanised jurisprudence. The highest note of liberality is this, For God so loved the world, &c. (T. Davies, M. A.)

Liberality and its reflex advantages

I. THE SUBJECT, or person spoken of.

II. THE PROPERTY ascribed to him. He deviseth liberal things.

1. The act. He deviseth–the bent and inclination of his mind is set this way. The word may denote two things. Either–

(1) Serious deliberation about it; or

(2) readiness of mind to it. Such an one doth not stay till he be provoked or necessitated by others to such kinds of work.

2. The object. Liberal things, such as become a person of a large and bountiful heart, redounding to the good of mankind.

III. THE BENEFIT or advantage of it. By liberal things shall he stand. Such persons shall not only be not ruined by their bounty, but shall hereby be confirmed and advanced in all kinds of prosperity. (Bp. J. Wilkins.)

The virtue of liberality

I. THE NATURE OF THIS VIRTUE: what it is and wherein it consists.

1. The several names whereby it is described–generosity, &c. The periphrastical descriptions of it are such as these,–Opening our hands Deu 15:8); drawing out our souls (Isa 58:10);dispersing abroad (2Co 9:9); being enriched in everything to all bountifulness (2Co 9:11); to be rich in good works, ready to distribute, willing to communicate (1Ti 6:18).

2. The nature of it. Extended to persons in a state of suffering and misery, it is styled mercy or pity. To persons in a condition of want it is styled alms or charity.

3. The qualifications or conditions required to the due exercise of it.

(1) It must be done willingly, with spontaneity, with forwardness of mind 2Co 9:2). Not grudgingly, but cheerfully (verse 7). Thine heart shall not be grieved when thou givest to thy brother Deu 15:10).

(2) It must be done freely, without expecting reward. Do good–expecting nothing again; freely you have received, freely give. He that is liberal upon design may be styled mercenary. Such kind of gifts are not benevolence, but a bargain; not a dole, but a bait. That is a remarkable Pro 22:16), He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.

(3) It must be done readily, without delay (Pro 3:28).

(4) Besides these several qualifications for the manner, it must likewise be done freely and liberally for the measure–according to our several abilities. Tis for a brother of low degree to give sparingly: they that are rich in this world must be rich in good works also. Goats hair and badgers skins may be a suitable gift for the people, and a mite for a poor widow; but the rich are to give purple, and gold, and jewels. And in this sense is that Scripture to be fulfilled, that to whom much is given, of them much shall be required.

4. The opposites to it, which (as of all other moral virtues) are of two kinds–redundant, and deficient.

(1) The exceeding extreme is styled prodigality, profuseness, riotousness, which observes neither the due manner nor measure in keeping or giving.

(2) The deficient extreme is churlishness, tenacity, shutting up the bowels of compassion, being greedy of filthy lucre. It hath these particular characters given to it in Scripture; it is a kind of idolatry, inconsistent with religion. No man can serve God and mammon. He that loveth the world, the love of the Father is not in him. It is the root of all evil, leading men into temptations and snares. It is hateful to men, amongst whom it will render a person vile and contemptible; and it is abominable to God Psa 10:3).

II. THE NECESSITY OF IT, or the grounds of our obligation to it from Scripture and reason.

1. Scripture proofs.

(1) The precepts for it (Deu 15:7-8; Deu 15:10-11; Ec Mat 5:42; Luk 6:33; 1Ti 6:18; Tit 3:8).

(2) The commendations of it. That which we translate a liberal soul Pro 11:25) in the Hebrew is the soul of blessing. As the virtue of charity is frequently celebrated for one of the most excellent amongst all the rest, and set forth by many peculiar commendations as being better than sacrifice; the fulfilling of the law; the bond of perfectness; the great commandment; the royal law: so is bounty one of the top branches of charity. It is more blessed to give than to receive. It is both the evidence and the ornament of our religion. It is the chief fruit whereby we are to judge of our sincerity. Men do vainly pretend to faith and religion, without the proof of such good works. Obadiah doth urge this to the prophet as an evidence of his fearing God, that he had been careful to relieve others in distress. And the centurion was for this reason styled a man of worth. Pure religion and undefiled, is to abound in works of this nature, to visit the fatherless and the widow (Jam 1:27).

(3) The promises made to it.

(4) The threats and judgments denounced upon the neglect of it.

2. The arguments from reason.

(1) From equity.

(a) In respect of God, who bestows upon us all that we have, and therefore may well expect that we should be ready to lay out some of it for His use, according to His appointment.

(b) In respect of the poor, who by reason of their relation to us, and their need of us, may reasonably expect assistance from us.

(c) In respect of ourselves. We can hope for nothing from God but upon the account of bounty. Now, the rules of congruity require that we should be as ready to show mercy to others as to expect it for ourselves.

(2) Justice. In God s law, the not doing a kindness when we have a fitting occasion is counted injustice, and He will arraign us for the omission of such occasions. The apostle, having said (Rom 13:7), Render to all their dues, subjoins in the next verses, Owe no man anything, but to love one another, implying that, in the Scripture sense, charity is a debt, and the not paying of it an injustice. It is such a debt as we can never fully discharge, but though we are always paying it, yet we must still be in arrest whilst there shall remain any ability and occasion for our exercising it.

(3) Advantage. By liberal things shall he stand.

III. APPLICATION. By way of–

1. Doctrinal inference.

2. Practical inference. (Bp. J. Wilkins.)

The advantages of liberality

I. FOR THIS LIFE. It is the most effectual way both to improve and preserve our estates, and to render us honourable and amiable in the esteem of others.

1. For the increasing of our estates, the apostle compares it to sowing, which refers to a harvest.

2. For the preserving them safe. The Jews call alms by the name of salt, for its preserving power. It is laying up treasures in heaven, where rust cannot corrupt, nor thieves break through and steal. Saith the epigrammatist, A man can be sure only of that wealth which he hath given away.

II. FOR THE FUTURE LIFE. Works of beneficence are called by St. Paul, –the foundation of that reward we shall receive in the world to come (1Ti 6:19). (Bp. J. Wilkins.)

Liberality

I. THE LIBERALITY.

II. THE DEVISING.

III. THE STANDING. (J. Donne.)

True liberality

I. STATE THE TRUE NOTION OF LIBERALITY. True liberality by no means intends profuseness, or a wasteful, thoughtless scattering of our substance, without judgment or economy. Neither is it consistent with the account the Scriptures give us of liberality, nor indeed with the laws of nature and reason, that a man should abound in acts of generosity to more remote objects, while he neglects those under his special care (Mat 15:3 – 1Ti 5:4; 1Ti 5:8; Gal 6:10). But it is most of all inconsistent with the liberality recommended in the Word of God, that we should give that to others which is not our own; or distribute among the poor that which should pay our just debts.

1. By a liberal man, we are to understand a man of a kind, compassionate, benevolent disposition; one who observes, with admiration and delight, that profusion of bounty with which the great Creator of the world blesses the works of His hands; is truly thankful for the share he enjoys of it; and as he sees his heavenly Father makes His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, so he is charmed with the Divine pattern, and labours, according to his measure, to imitate it.

2. But his benevolence must, according to his ability, be put in practice.

3. His charity is very diffusive; indeed, it can bear no limits but such as are prescribed by Scripture and sound reason. The stranger must partake of it as well as those of his own country and kindred.

4. To finish the character of the truly liberal man, it is necessary that his disposition and practice should be founded in religious principles, and be the blessed fruit of the saving work of the Spirit upon his heart.

II. CONSIDER THAT PART OF THE LIBERAL MANS CHARACTER WHICH IS, IN A SPECIAL MANNER, RECOMMENDED IN THE TEXT. He deviseth liberal things. It is commendable to have a readiness of soul to such works as these, when they are proposed and marked out to us by others. It is well to have a mind easily impressed with the condition of the indigent, and willing to submit to the dictates of conscience, the importunity of the necessitous, and the advice of good men. But the charitable character rises much higher when we devise liberal things ourselves. It supposes a heart greatly set on doing good.

1. The liberal man wisely manages his own affairs to this good end.

2. He employs all his wisdom and prudence in order to dispose of his bounty in the best manner and to the most advantageous purposes. He is so far from hiding his face from his brother who is in want, that he searches diligently to find him out. He will lay himself out in the service of every community to which he stands related, and will labour what in him lies to promote the true peace and welfare of the whole world.

3. He will also call in all proper assistance in this good work. He will consult about these things with such of his pious friends as have generous souls and good judgments.

4. The liberal man contrives how he shall diffuse and promote the spirit of liberality.

5. He persists in this course.

III. SOME ACCOUNT OF THAT SUITABLE AND GRACIOUS REWARD WHICH SHALL ATTEND THE LIBERAL MAN. By liberal things shall he stand.

1. In some good degree in this life.

(1) In the opinion and regard of mankind.

(2) This temper and conduct are the most likely way both to secure and enlarge our estates, as well as give us the truest enjoyment of them.

(3) This conduct will certainly afford him a pleasure in his own mind that cannot easily be described.

(4) What is still more valuable, he shall be supported, maintained, and established by the liberal things of Divine grace.

2. What will crown all, is the blessedness which shall follow in the life to come. (Joseph Stennett.)

Liberality

I. THE TRUE SOURCE OF LIBERALITY.

II. THE PRACTICE OF THE LIBERAL.

III. THE BLESSEDNESS OF LIBERAL MEN. (A. Brandram, M. A.)

The Christian liberal

The name liberal comes from the Latin word liberalis, meaning free, open-handed, generous-hearted, and well-bred; it implies also a nature which acts according to its own desire, and yet is neither selfish nor narrow, being of pure mind and noble soul.

1. The genuine, Christ-inspired liberal loves freedom in the highest sense of the word.

2. He embraces other interests than his own.

3. He should be unselfish, broad, and catholic in his character.

4. To be liberal-natured after the standard of Christ is not so easy as it seems; it is the work of a life-time. (W. Birch.)

Saving and giving

He that locks up may be a good jailer, but he that gives out is His steward. The saver may be Gods chest, the giver is Gods right hand. (J. Donne.)

Devising liberal things

One of the most liberal and lavish givers to charitable objects said to a friend who spoke of his generosity, You mistake: I am not generous. I am by nature extremely avaricious: but when I was a young man I had sense enough to see how mean and belittling such a passion was, and I forced myself to give. At first, I declare to you, it was hard for me to part with a penny; but I persisted until the habit of liberality was formed. There is no yoke like that of habit. Now I like to give. (W. Baxendale.)

A liberal heart desired

Sir Thomas Sutton, the founder of the Charter House, was one of the wealthiest merchants of his day. Fuller tells how he was overheard one day praying in his garden: Lord, Thou hast given me a large and liberal estate; give me also a heart to make use of it. (Tinlings Illustrations.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 8. Liberal things – “Generous purposes”] “Of the four sorts of persons mentioned Isa 32:5, three are described, Isa 32:6-8, but not the fourth.” – SECKER. Perhaps for vehu, and he, we ought to read veshoa, the bountiful.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He who is truly liberal and virtuous will show it by designing and practising liberal or virtuous actions; and he who doth so will not destroy himself thereby, as wicked men falsely suppose, but establish and advance himself. But this verse also, as Well as the former, is and may be otherwise rendered; And (repeat, he shall be called, as before)

liberal, who deviseth liberal things, and persisteth or continueth in liberal things. If it be thought strange that so many verses should be spent in affirming that which in effect was said Isa 32:5, it must be considered that these verses do not only contain an affirmation, that they should be called vile persons, or churls, or liberal that were so; but also a description of their qualities and practices, which was useful for their conviction, and for the instruction of others.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. liberalrather,”noble-minded.”

standshall be approvedunder the government of the righteous King.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But the liberal man deviseth liberal things,…. The man of a princely spirit consults and contrives, and delivers out things worthy of a prince and governor in the church of God; he that is one of a free spirit, that is made free by the Spirit of God, and is led into the doctrines of free grace, will study to deliver out the same to others, and, as he has freely received, he will freely give, and without any sinister, selfish, and mercenary ends and views:

and by liberal things shall he stand; or, “be established” i; both by the doctrines of free grace he dispenses to others, to be established by and with which is a good thing; and by the free communications of the gifts and grace of the Spirit to him, to supply and furnish him yet more and more for his work; by the discoveries of the free favour of God unto him; by the enjoyment of his gracious presence in private and in public; by the blessings of a free and well ordered covenant; and, at last, by being brought to eternal glory and happiness, in which he will be settled to all eternity; or, “on liberal things shall he stand”; grace here, and glory hereafter. The Targum is,

“the righteous consult truth, and they upon truth shall stand.”

i “stabilietur”, Gataker.

Fuente: John Gill’s Exposition of the Entire Bible

8. But the liberal shall devise liberal things. We have already said that these statements of the Prophet have a deeper meaning than is commonly supposed; for he does not speak in the ordinary sense of the words, but treats of the reformation of the Church. This relates therefore to the regenerate, over whom Christ reigns; for, although all are called by the voice of the gospel, yet there are few who suffer themselves to be placed under his yoke. The Lord makes them truly kind and bountiful, so that they no longer seek their own convenience, but are ready to give assistance to the poor, and not only do this once or oftener, but every day advance more and more in kindness and generosity.

In acting liberally he shall make progress. This passage is commonly explained in a different manner, namely, that the liberal advance themselves, and become great by doing good; because God rewards them, and bestows on them greater blessings. This view pleases at first sight; but the Prophet, on the contrary, shews that the liberal will never cease to perform acts of generosity, for they will daily make greater progress, and will pursue the same designs and adhere firmly to their intention, as it is said by the Psalmist,

“

He hath dispersed, he hath given to the poor; his righteousness endureth for ever.” (Psa 112:9; 2Co 9:9.)

This is added, because it is easy to counterfeit liberality for a time; many even think that they are sincerely bountiful because they have performed an act of beneficence, but quickly cease and change their purpose. But true liberality is not momentary or of short duration. They who possess that virtue persevere steadily, and do not exhaust themselves in a sudden and feeble flame, of which they quickly afterwards repent.

This is what the Prophet intended to express by the word קום, ( kūm,) which signifies to “arise” and “grow.” There are indeed many occurrences which retard the progress of our liberality. We find in men strange ingratitude, so that what we give appears to be ill bestowed. Many are too greedy, and, like horse-leeches, suck the blood of others. But let us remember this saying, and listen to Paul’s exhortation “not to be weary in well-doing;” for the Lord exhorts us not to momentary liberality, but to that which shall endure during the whole course of our life. (Gal 6:9.)

Fuente: Calvin’s Complete Commentary

CHRISTIAN LIBERALITY

Isa. 32:8. But the liberal deviseth liberal things; and by liberal things shall he stand.

This prophecy relates to the time when the kingdom of Judah would relinquish its foolish dependence on Egypt. The king would reign in righteousness. Men and things would be called by their true names. Selfish injustice to the poor would contrast with considerate helpfulness. When generosity begins to be exercised on a large scale, the standard is raised. The raising of the standard tends to the general enlargement of the scale of benevolence.
Our subject is Christian liberality.
I. THE QUALITIES BY WHICH IT IS DISTINGUISHED.

1. Sympathy. It is the opposite of the disposition to act on the assumption that a mans own interest and happiness is the main end of his existence. It is the disposition that looks out to others, imagines their case, feels for them, desires their happiness. Difference of race, nationality, church, opinion sinks to nothing in its presence. It asks, What is the need? Neither temporal nor spiritual need exhausts it. Spiritual need is the chief. It desires the salvation of all men. And when compassion for mens souls is tenderest, compassion for their temporal sufferings is usually also tenderest. The heart is often larger than the purse; but the purse-strings will not be closed. Our hospitals and other institutions for the relief of suffering and distress owe their origin and support mainly to Christian sympathy.

2. Ingenuity. Deviseth liberal things. Many contribute to benevolent objects when solicited, but never originate anything in such a direction. There should be a thoughtful, holy solicitude to know what is needed, and how much of it we are able to do. Those act a useful part who discover for themselves and suggest to others suitable and feasible methods of usefulness. There should also be conscientious thoughtfulness as to the proportion to be established between what God gives to us and what we give to Him in return. As Jacob (Gen. 28:20-22).

3. Action. Liberality does not terminate in feeling and thought (Jas. 2:15-16; 1Jn. 3:17-18). It does not devise methods of usefulness and leave them to be carried out by others. The good Samaritan did not look at the man who had been robbed and half-killed on the road and pass on (Luk. 10:33; Luk. 10:37). The woman who brought the alabaster box of ointment and anointed the feet of Jesus showed her love to Him more than if she had spoken a thousand endearing words.

4. Willingness. No selfish churl strikes out new plans of usefulness. Such as exists he unwillingly helps, if he helps them at all. According to the Christian idea, no amount of mere giving which does not come from the willing heart is accepted as liberality. The voluntary principle is alone recognised as the principle of liberality. And voluntaryism means willinghood (2Co. 8:12).

5. Continuance. Not by one generous act, nor by such an act occasionally, can the title of liberality be won. Excitable persons impulsively promise, but reflection brings them to their true selves; and they either break the promise or fulfil it grudgingly. Some undertake Christian work; for a time do it; perhaps do it well; but after a time weary of its inconvenience, sacrifice, and slow results. Now the liberal man stands by his liberal things. The other reading is, adheres to them. Continuance in the race reaches the goal.

II. THE SOIL IN WHICH IT IS NOURISHED.
It is engendered and thrives in the soil of Christianity. For it is in accordance with

1. Its Spirit. It is the spirit of love. The man who drinks most into the spirit of Christianity will be most likely to feel such benevolent interest in humanity as will take practical shapes. It tends to the overthrow of selfishness. It fosters the spirit of self-sacrifice.

2. Its Precepts. We are commanded to stretch forth the helping hand to those in need. We are to extend the kingdom of Christ. Gifts and offerings in some form are demanded by the two great dispensations; by the Gospel no less than by the Law. He who lives for himself, giving forth nothing, or giving with grudging hand, has yet to learn the first principles of Christian obedience.

3. Its Examples. The newly formed Church in Jerusalem. Contributions throughout the churches afterwards for impoverished Christians there. Above all the example of Christ.

Donot suppose that liberality obtains no recognition.

1. It becomes a source of pleasure. Let any one put this to the test. And the pleasure is in proportion to the sacrifice it costs (Act. 20:35).

2. It is returned in blessing (Pro. 3:9-10). We cannot explain how this comes about, because we cannot explain the way of Gods Providence. Everything is in His hands. Can bless or blast your affairs. It certainly brings spiritual blessing. Exercises, develops, improves faith, love, self-denial. The indwelling Spirit of God is manifested in larger measure. Conscience approves.

3. It will obtain the final recognition. It is all recorded. Nothing forgotten, however little. Cup of cold water. Ye have done it unto me. Let us strive for that commendation of Jesus, and for His commendation now, such as that He gave to the widow who gave her mites, and to the woman who did what she could.J. Rawlinson.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(8) The liberal deviseth liberal things . . .Better, as before, noble.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Isa 32:8 But the liberal deviseth liberal things; and by liberal things shall he stand.

Ver. 8. But the liberal deviseth liberal things. ] Beneficus beneficia cogitat: munificentius consultat, et consulit, in opposition to the churl, Isa 32:7 He is of a public spirit, and studieth how and where to do most good. Augustus Caesar was for this called Pater patriae; Father of fathers, Charles the Great, Pater orbis; Father of the world, Claudian thus bespake Honorius –

“ Tu civem patremque geras, tu consule cunctis,

Non tibi; nec tua te moveant, sed publica damna. ”

“You manage the state and your household, you advise everyone,

But not yourself; neither stir yourself, but damage the public state.”

And by liberal things shall he stand, ] One would think he should fall rather; but he knows what he does, and that not getting but giving, not hoarding but distributing, is the way to thrive.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)