*Minor differences ignored. Grouped by changes, with first version listed as example.
Give to him that asketh of thee. Though the words of Christ, which are related by Matthew, appear to command us to give to all without discrimination, yet we gather a different meaning from Luke, who explains the whole matter more fully. First, it is certain, that it was the design of Christ to make his disciples generous, but not prodigals and it would be a foolish prodigality to scatter at random what the Lord has given us. Again, we see the rule which the Spirit lays down in another passage for liberality. Let us therefore hold, first, that Christ exhorts his disciples to be liberal and generous; and next, that the way of doing it is, not to think that they have discharged their duty when they have aided a few persons, but to study to be kind to all, and not to be weary of giving, so long as they have the means. Besides, that no man may cavil at the words of Matthew, let us compare what is said by Luke. Christ affirms that when, in lending or doing other kind offices, we look to the mutual reward, we perform no part of our duty to God. He thus draws a distinction between charity and carnal friendship. Ungodly men have no disinterested affection for each other, but only a mercenary regard: and thus, as Plato judiciously observes, every man draws on himself that affection which he entertains for others. But Christ demands from his own people disinterested beneficence, and bids them study to aid the poor, from whom nothing can be expected in return. We now see what it is, to have an open hand to petitioners. It is to be generously disposed to all who need qur assistance, and who cannot return the favor.
Give to him that asketh thee - This is the general rule. It is better to give sometimes to an undeserving person than to turn away one who is really in need. It is good to be in the habit of giving. At the same time, the rule must be interpreted so as to be consistent with our duty to our families 1-Timothy 5:8 and with other objects of justice and charity. It is seldom, perhaps never, good to give to a person who is able to work, 2-Thessalonians 3:10. To give to such is to encourage laziness, and to support the idle at the expense of the industrious. If such a one is indeed hungry, feed him; if he needs anything further, give him employment. If a widow, an orphan, a man of misfortune, or an infirmed man, lame, or sick, is at your door, never send any of them away empty. See Hebrews 13:2; Matthew 25:35-45. So this is true of a poor and needy friend that wishes to borrow. We are not to turn away or deny him. This deserves, however, some limitation. It must be done in consistency with other duties. To lend to every worthless man would be to throw away our property, encourage laziness and crime, and ruin our own families. It should be done consistently with every other obligation, and of this everyone is to be the judge. Perhaps our Saviour meant to teach that where there was a deserving friend or brother in need, we should lend to him without usury, and without standing much about the security.
Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar's hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse Him! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him.
To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God's stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim.
A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double.
Give to him that asketh thee,.... To every man, Luke 6:30 whether Jew or Gentile; friend or foe; believer or unbeliever; a good, or a bad man; worthy or unworthy; deserving or not, that asketh alms, whether food or money; give it freely, readily, cheerfully, according to your abilities, and as the necessity of the object requires: for such rules are always supposed, and to be observed; and though all are to be relieved, yet the circumstances of persons, and their relation to men, are to be considered, and special regard is to be had to the household of faith.
And from him that would borrow of thee, turn not away; refuse him not, turn not away from him with a frown, or without speaking to him, or with a denial; look upon him with a pleasant countenance, cheerfully lend him what he wants, whether he be a Jew, from whom it was not lawful to take usury, or a stranger, from whom it, was lawful to take it, yet take it not; lend him freely, "hoping for nothing again", Luke 6:35 which must not be understood of not hoping for the money lent, for then it would be giving, and not lending; but of not hoping for any reward for lending it: and indeed the money itself is not to be hoped for again, when the circumstances of the borrower are such, that he is not able to make a return.
Give to him that asketh thee--The sense of unreasonable asking is here implied (compare Luke 6:30).
and from him that would borrow of thee turn not thou away--Though the word signifies classically "to have money lent to one on security," or "with interest," yet as this was not the original sense of the word, and as usury was forbidden among the Jews (Exodus 22:25, &c.), it is doubtless simple borrowing which our Lord here means, as indeed the whole strain of the exhortation implies. This shows that such counsels as "Owe no man anything" (Romans 13:8), are not to be taken absolutely; else the Scripture commendations of the righteous for "lending" to his necessitous brother (Psalm 37:36; Psalm 112:5; Luke 6:37) would have no application.
turn not thou away--a graphic expression of unfeeling refusal to relieve a brother in extremity.
Same Subject--Love to Enemies (Matthew 5:43-48).
Give to him that asketh thee. Palestine swarmed with blind, lepers, and maimed, who were dependent on charity.
Turn not away. The Lord does not bid to give to every one, not to loan to every one, for this would not be a blessing, but to have a spirit that will be ready to do so whenever it is right.
Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee - Give and lend to any so far, (but no further, for God never contradicts himself) as is consistent with thy engagements to thy creditors, thy family, and the household of faith. Luke 6:30.
*More commentary available at chapter level.