The Bountiful Eye.
I. The eye is an index of the soul. This is true, not only of the expression of the eye but of its direction. What is in the mind can often be read in the eye; both evil passions and Divine affections reveal themselves through it, but sometimes both depend very much upon where the eye looks—upon the objects towards which the glance is directed. Perhaps the text refers both to the eye that softens at the sight of another’s woe, and to the eye which makes it its business to look around and search for objects which the hand can help. For if the expression of the eye reveals the character so does the direction which it habitually takes. There is many an eye that readily moistens with sympathy at the tale or the spectacle of sorrow which can hardly be called a “bountiful eye,” for it is only by accident that it ever encounters anything to call forth its sympathy. But the eye that is ever on the watch for opportunities of doing good, of feeding the hungry and raising the fallen, is a much surer index of a godlike disposition. For such an eye has something in common with the eye of Him who looked upon the bond slaves of Egypt and said, “I have seen the affliction of My people and am come down to deliver them,” and who, manifest in a human body, “was moved with compassion” at the sight of “people who were as sheep not having a shepherd” (Mark vi. 34). He whose bountiful eye brings down a blessing upon him is not one who now and then meets a needy brother and relieves him; still less is he one whose sympathy is shown only by the look. His is evidently one whose glance of pity is followed by a deed of kindness and whose habit it is to look out for opportunities of succouring the needy.
II. The soul is blest by the ministry of the hand. He who gives of his bread to the needy will have the gratitude of the needy, and there is not a more exquisite joy perhaps on the earth. But the blessing of God will be his in an especial manner. Upon both kinds of blessing see Homiletics on chap. [xi. 25], page 234, and on chap. [xix. 17], page 576.
outlines and suggestive comments.
Perhaps the expression—“he giveth of his bread to the poor,” may mean, that he is ready even to share his own provision with them; not merely to give a small portion of his superfluities, but to stint himself for their supply. And this is the spirit of true charity.—Wardlaw.
Some that have a bountiful eye have no bread to give, but they will give what will turn to as good an account to the donor, and sometimes will be as pleasing to the receiver; tears and attention, and offices of tenderness and prayers to Him that is able to help.—Lawson.
This bountifulness is a privilege, which earth possesses above heaven. Many a rich blessing is sealed to it. “Beneficence is the most exquisite luxury; and the good man is the genuine epicure.” He “hath a continual feast,” because his objects are always before him.—Bridges.
main homiletics of verse 10.
A Man Who Ought to Dwell Alone.
I. The scorner should be dismissed from social bodies for his own sake. It is better for the man himself that his power to do evil should be as limited as possible. If we could know beforehand that a man intends to commit a great crime, and so render himself liable to heavy punishment, and bring guilt upon his conscience, the kindest thing that we could do for him would be to deprive him of the power of doing as he intends. We should thereby save him from the misery of becoming a greater transgressor. If the other disciples of Our Lord could have foreseen what was passing in the mind of Judas, and could have prevented his becoming the betrayer of his Master, how great a blessing would they have conferred upon that unhappy man! Whatever might have been his other sins, he would not have been stung with that agony of remorse at having betrayed innocent blood. But many sins are of such a nature that it is impossible to hinder men from their committal—the steps which lead to them are hidden from those around, and no one suspects that the guilty one has any such intention. The scoffer, however, is not a sinner of this kind—his transgression is not a single act, but a habit of life; it is not a secret purpose hidden in his heart until the moment of its accomplishment, but is manifested in his words. Men can therefore, to some extent, hinder him from increasing his own guilt by depriving him of the opportunities of indulging in his sin—if they “cast him out”—if they shun his society, and dismiss him from their midst, he will have fewer opportunities and temptations to indulge in scoffing, and so will be kept from going to such great lengths in sinning. A man who loves to turn into ridicule all pure and holy things, uses to his own condemnation and degradation influences which were intended to bless and elevate him, and it is better for himself that they should be placed beyond his reach than that he should so abuse them and increase his own guilt.