Bounty; a generous disposition of mind, exerting itself in giving largely. It is thus distinguished from generosity and bounty:<\/p>\n
Liberality implies acts of mere giving or spending; generosity, acts of greatness; bounty, acts of kindness. Liberality is a natural disposition; generosity proceeds from elevation of sentiment; bounty, from religious motives. Liberality denotes freedom of spirit; generosity, greatness of soul, bounty, openness of heart.<\/p>\n
is a term denoting a generous disposition of mind, exerting itself in giving largely. It is thus distinguished from its synonymes generosity and bounty. Liberality implies acts of mere giving or spending; generosity, acts of greatness; bounty, acts of kindness. Liberality is a natural disposition; generosity proceeds from elevation of sentiment; bounty from religious motives. Liberality denotes freedom of spirit; generosity, greatness of soul; bounty, openness of heart.<\/p>\n
LIBERALITY.1. This may be considered to begin when the requirements of the Law have been fulfilled. Thus the payment of tithe, which in our Lords time was evidently regarded as an ideal (cf. Luk 18:12), cannot be described as liberality, though it seems certain that many of the wealthier among the dispersed regarded it as a duty to send, by way of Temple tribute, generous and even munificent contributions, far in excess of the legal requirement. These were collected at different centres abroad, and then sent by certain specially appointed ambassadors to Jerusalem, where they were placed in three large chests within the Temple, which were opened with great solemnity at certain seasons of the year. Apart from the Temple tribute, the treasury was enriched by voluntary offerings of different kinds; and out of this grew the abuse which our Lord denounces in Mat 15:5-6. It seems probable that the faithful rarely visited the Temple, at least on Sabbaths and feasts, without making some contribution to its revenues. Though votive offerings cannot be regarded, strictly speaking, as instances of liberality, and led to abuses against which the more devout Rabbis protested, the motives which prompted them may not infrequently have been generous and sincere.<\/p>\n
In the Court of the Women, within the Temple, were the shopharoth, or trumpets, vessels whose shape is indicated by their name, in which contributions for religious purposes and for charitable objects might be placed. The contents of these were at fixed times placed in the treasury; and in addition to these there was a chamber where donations to be applied to the maintenance and education of poor children might be given. There is reason to believe that, whatever the motives in individual cases might be, there was a constant flow of liberality through these channels (cf. Mar 12:41, Luk 21:1). On the wealth of the Temple treasury and the pious purposes for which it was partly intended, cf. 2Ma 3:6; 2Ma 3:10. Whatever may have been the greedy and grasping spirit of the Pharisees, whose extortions our Lord denounces (Mat 23:14), it is probable that the Deuteronomic precept (Deu 15:7-11) received a generous fulfilment among all classes.<\/p>\n
2. Christs teaching as to liberality.(a) Of mind. The whole life and teaching of Christ may be regarded as a protest against prejudice and narrow-mindedness, and therefore as an appeal for liberality. His injunctions to love enemies (Mat 5:44-46, Luk 6:27-28), to refrain from passing judgment on others (Mat 7:1-5, Luk 6:37), and indirectly, the parable of the Good Samaritan, afford instances in which He condemns the spirit of prejudice and inculcates an open mind and generous bearing towards others.<\/p>\n
(b) In the use of wealth, etc. The claim to which no follower of Christ is to turn a deaf ear is that of need. Need, as evidenced by asking, is a sufficient ground for giving (Mat 5:42). The measure of our giving is to be in proportion to the extent of our own blessing (Luk 11:41; Luk 12:33), and although the command Freely ye have received, freely give (Mat 10:8) was spoken with reference to the use of the miraculous powers given to the disciples, we cannot doubt that it extends also to all endowments of wealth or talents wherewith God has blessed us. Liberality in the form of almsgiving is to be without ostentation (Mat 6:1-2; Mat 6:4); its reward is the heavenly treasure that faileth not (Luk 12:33), and a generous return, here or hereafter, for the right use of wealth (Luk 6:38; Luk 16:9). The complete bestowal of earthly possessions on the poor, accompanied by taking up the cross and following Christ, which is required of the rich young ruler in addition to the observance of the commandments (Mat 19:21, Mar 10:21, Luk 18:22), is not necessarily a rule of universal obligation, but evidently intended to meet this special case; underlying it is the idea, never absent from our Lords teaching as to the use of wealth, that wealth is a trust from God, and to be renounced when it becomes a hindrance to spiritual life. While liberality is assured of a reward, the reward, or even return, is not to be the object of the giver (Luk 6:35, where may be hoping for nothing again, as in Authorized Version ; or never despairing, as in Revised Version NT 1881, OT 1885 ; or, if read , driving no one to despair, or despairing of no man, as in (Revised Version margin) ).* [Note: One of the few sayings of our Lord quoted outside the Gospels commends liberality (Act 20:35).] <\/p>\n
There are three utterances of our Lord with reference to liberality to the Temple and the purposes connected therewith. The gift is to be brought to the altar only after reconciliation to an offended brother (Mat 5:23-24); outward liberality being thus shown to be unacceptable to God unless the heart be filled with the spirit of love. Natural duties are not to be set aside by a liberality which becomes sinful (Mat 15:5) in devoting to the Temple what ought to be given to the support of parents. The teaching of the incident of the widows two mites is best summed up in the words of Ambrose: It is not considered how much is given, but how much remains behind. The answer of John the Baptist (Luk 3:11) may be quoted as in accordance with the teaching of our Lord: liberality is here shown to be an evidence of repentance, and a practical testimony to a change of heart. See also artt. Almsgiving, Giving.<\/p>\n
Literature.J. O. Dykes, Manifesto of the King, 351; J. LI. Davies, Spiritual Apprehension, 244; S. Cox, Biblical Expositions, 195; W. M. Sinclair, Christ and our Times, 279; W. Dickie, Culture of the Spiritual Life, 183; Edersheim, The Temple: Its Ministry and Services; works on Jewish Antiqq.; the Comm. in loc.<\/p>\n
S. J. Ramsay Sibbald.<\/p>\n
General references<\/p>\n
Exo 22:29-30<\/span>; Exo 13:2<\/span>; Exo 13:12<\/span>; Exo 23:15<\/span>; Exo 34:20<\/span>; Exo 25:1-8<\/span>; Exo 35:4-29<\/span>; Exo 36:3-6<\/span>; Exo 38:8<\/span>; Lev 19:5<\/span>; Lev 22:29<\/span>; Num 35:8<\/span>; Deu 12:11-12<\/span>; Deu 12:17-19<\/span>; Deu 14:27-29<\/span>; Deu 15:7-18<\/span>; Deu 16:10<\/span>; Deu 16:17<\/span>; Deu 18:1-8<\/span>; Deu 24:19-22<\/span>; 2Sa 24:24<\/span>; 1Ch 22:19<\/span>; 1Ch 28:10<\/span>; 1Ch 28:20<\/span>; 1Ch 29:5<\/span>; 2Ch 15:7<\/span>; 2Ch 15:18<\/span>; Ezr 1:2-4<\/span>; Psa 41:1-3<\/span>; Psa 76:11<\/span>; Psa 112:5<\/span>; Psa 112:9<\/span>; Psa 132:1-5<\/span>; Pro 3:9-10<\/span>; Pro 11:24-25<\/span>; Pro 13:7<\/span>; Pro 14:21<\/span>; Pro 19:6<\/span>; Pro 19:17<\/span>; Pro 21:26<\/span>; Pro 22:9<\/span>; Pro 28:27<\/span>; Pro 31:20<\/span>; Ecc 11:1-2<\/span>; Isa 32:8<\/span>; Isa 60:7<\/span>; Isa 60:9<\/span>; Isa 60:17<\/span>; Hag 1:8<\/span>; Hag 2:18-19<\/span>; Mal 3:10-12<\/span>; Mat 6:1-4<\/span>; Mat 19:21-22<\/span>; Mat 25:34-40<\/span>; Luk 3:10-11<\/span>; Luk 6:38<\/span>; Mat 5:42<\/span>; Luk 11:41<\/span>; Luk 12:33-34<\/span>; Luk 16:9<\/span>; Act 10:4<\/span>; Act 20:35<\/span>; Rom 12:8<\/span>; Rom 12:13<\/span>; Rom 15:27<\/span>; 1Co 13:3<\/span>; 1Co 16:1-3<\/span>; 2Co 8:7-9<\/span>; 2Co 8:11-15<\/span>; 2Co 8:24<\/span>; 2Co 9:6-13<\/span>; Eph 4:28<\/span>; 1Ti 5:16<\/span>; 1Ti 6:17-19<\/span>; Phm 1:14<\/span>; Heb 6:10<\/span>; Heb 13:16<\/span>; 1Jn 3:17-18<\/span> Alms<\/span>; Beneficence<\/span>; Charitableness<\/span>; Minister, A Sacred Teacher, Emoluments (Compensations) of<\/span>; Poor, Duty to<\/span>; Rich, The<\/span>; Riches<\/span> <\/p>\n \n Instances of:<\/p>\n \n – <\/strong>King of Sodom to Abraham<\/p>\n Gen 14:21<\/span> <\/p>\n<\/p>\n – <\/strong>Jacob<\/p>\n Gen 28:22<\/span> <\/p>\n<\/p>\n – <\/strong>Pharaoh to Joseph’s people<\/p>\n Gen 45:18-20<\/span> <\/p>\n<\/p>\n – <\/strong>Israelites at the erection of the tabernacle<\/p>\n Exo 35:21-29<\/span>; Exo 36:3-7<\/span>; Exo 38:8<\/span>; Num 7<\/span>; Num 31:48-54<\/span>; Jos 18:1<\/span> <\/p>\n<\/p>\n – <\/strong>Reubenites<\/p>\n Jos 22:24-29<\/span> <\/p>\n<\/p>\n – <\/strong>David<\/p>\n 2Sa 7:2<\/span>; 1Ch 17:1<\/span>; 2Sa 8:11<\/span>; 1Ki 7:51<\/span>; 1Ki 8:17-18<\/span>; 1Ch 21:24<\/span>; 1Ch 22<\/span>; 1Ch 26:26<\/span>; 1Ch 28:2<\/span>; 1Ch 29:2-5<\/span>; 1Ch 29:17<\/span>; Psa 132:1-5<\/span> <\/p>\n<\/p>\n – <\/strong>Barzillai and others to David<\/p>\n 2Sa 17:27-29<\/span>; 2Sa 19:32<\/span> <\/p>\n<\/p>\n – <\/strong>Araunah for sacrifice<\/p>\n 2Sa 24:22-23<\/span> <\/p>\n<\/p>\n – <\/strong>Joab to David<\/p>\n 2Sa 12:26-28<\/span> <\/p>\n<\/p>\n – <\/strong>Israelites’ offerings for the temple<\/p>\n 1Ch 29:6-9<\/span>; 1Ch 29:16-17<\/span> <\/p>\n<\/p>\n – <\/strong>Samuel<\/p>\n 1Ch 26:27-28<\/span> <\/p>\n<\/p>\n – <\/strong>Solomon<\/p>\n 1Ki 4:29<\/span>; 1Ki 5:4-5<\/span>; 2Ch 2:1-6<\/span>; 1Ki 6<\/span>; 1Ki 7:51<\/span>; 1Ki 8:13<\/span> <\/p>\n<\/p>\n – <\/strong>Queen of Sheba to Solomon<\/p>\n 1Ki 10:10<\/span> <\/p>\n<\/p>\n – <\/strong>Asa and Abijam<\/p>\n 1Ki 15:15<\/span> <\/p>\n<\/p>\n – <\/strong>Elisha toward Elijah<\/p>\n 1Ki 19:21<\/span> <\/p>\n<\/p>\n – <\/strong>Jehoshaphat<\/p>\n 2Ki 12:18<\/span> <\/p>\n<\/p>\n – <\/strong>Joash and his people<\/p>\n 2Ki 12:4-14<\/span>; 2Ch 24:4-14<\/span> <\/p>\n<\/p>\n – <\/strong>David<\/p>\n 1Ch 16:3<\/span> <\/p>\n<\/p>\n – <\/strong>Hezekiah<\/p>\n 2Ch 29<\/span>; 2Ch 30:1-12<\/span>; 2Ch 31:1-10<\/span>; 2Ch 31:21<\/span> <\/p>\n<\/p>\n – <\/strong>Manasseh<\/p>\n 2Ch 33:16<\/span> <\/p>\n<\/p>\n – <\/strong>Josiah<\/p>\n 2Ki 22:3-6<\/span>; 2Ch 34:8-13<\/span>; 2Ch 35:1-19<\/span> <\/p>\n<\/p>\n – <\/strong>Jews after the captivity<\/p>\n Ezr 1:5-6<\/span>; Ezr 2:68-69<\/span>; Ezr 3:2-9<\/span>; Ezr 5:2-6<\/span>; Ezr 6:14-22<\/span>; Ezr 8:25-35<\/span>; Neh 3<\/span>; Neh 4:6<\/span>; Neh 6:3<\/span>; Neh 7:70-72<\/span>; Neh 10:32-39<\/span>; Neh 13:12<\/span>; Neh 13:31<\/span>; Hag 1:12-14<\/span>; Hag 2:18-19<\/span> <\/p>\n<\/p>\n – <\/strong>Cyrus<\/p>\n Ezr 1:2-4<\/span>; Ezr 1:7-11<\/span>; Ezr 3:7<\/span>; Ezr 5:13-15<\/span>; Ezr 6:3<\/span> <\/p>\n<\/p>\n – <\/strong>Darius<\/p>\n Ezr 6:7-12<\/span> <\/p>\n<\/p>\n – <\/strong>Artaxerxes<\/p>\n Ezr 7:13-27<\/span>; Ezr 8:24-36<\/span> <\/p>\n<\/p>\n – <\/strong>The magi<\/p>\n Mat 2:11<\/span> <\/p>\n<\/p>\n – <\/strong>Centurion<\/p>\n Luk 7:4-5<\/span> <\/p>\n<\/p>\n – <\/strong>Mary Magdalene<\/p>\n Luk 8:2-3<\/span> <\/p>\n<\/p>\n – <\/strong>The good Samaritan<\/p>\n Luk 10:33-35<\/span> <\/p>\n<\/p>\n – <\/strong>Poor widow<\/p>\n Luk 21:2-4<\/span> <\/p>\n<\/p>\n