The Poor Widow
And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they who have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
Mark, xii. 41-44.
Wheeever there is a Temple there should be a Treasury. The friends of the “man lame from his mother’s womb,” showed their prudence, in laying him “daily at the gate of the temple, to ask alms of them that entered in.” Piety and liberality, devotion and charity, harmonize well together. The “prayers and alms” of Cornelius “came up for a memorial before God:” and what is required of us but “to love mercy,” as well as “to do justly, and to walk humbly with our (rod”?
God is not only grea.t, but gracious and bountiful, and is to be resembled as well as worshipped. Indeed, our imitation of him is the best mode of our adoration and praise, and therefore, says the Saviour, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you; that ye may be the chiklren of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect, even as your Father who is in heaven is perfect.”
Even under the legal dispensation it was commanded that none should “appear before the Lord empty:” and the Jewish worshippers were called upon to “go and learn what that meaneth, I will have mercy, and not sacrifice.” When Oman offered to give to David his ground for an altar, his oxen for a sacrifice, his threshing instruments for the wood, and his wheat for a meat offering, David refused, and said, “Nay, but I will verily buy it for the full price: for I will not take that which is thine for the Lord; neither will I offer unto the Lord, my God, of that which doth cost me nothing.” This was a noble resolution; and he never swerved from it through life, but constantly said, “I will freely sacrifice unto thee, 0 Lord.” May we all partake of the same spirit, and exemplify the same determination: that “none of us may live to himself, and no one die to himself: but whether we live, we may live unto the Lord; and whether we die, we may die unto the Lord; so that whether we live or die, we may be the Lord’s.”
But to our subject.” Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
And there came a certain poor widow, and she threw
in two mites, which make a farthing. And he called unto him his disciples, and saith unto them. Verily I say unto you. That this poor widow hath cast more in, than all they who have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living,”
Let us I. REVIEW THE TSTARRATIVE.
And II. ENQUIRE FOR WHAT PURPOSE our Saviour then called his disciples, and now calls us to consider and observe it.
I. We REVIEW THE NARRATIVE itself.
In doing this, we mark Firsi The Saviour’s Observatory. “Jesus sat over against the treasury.” The Saviour “was holy, harmless, undefilecl, and separate from sinners;” and as he never passed an idle hour, and never spake a useless word, so he never performed an action without a motive, and a motive becoming himself. He did not, therefore, assume this position, as a place of display. He could well say, “I seek not honor from men.” He never did anything to be seen of men; unless the action rendered it unavoidable, or it was for the benefit of the observers; and this license he allows his disciples; “Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.”
We may be equally sure that he placed himself in this position, not for anything like entertainment, or curiositj; but his purpose was to furnish himself with matter for illustration, instruction, and improvement, as a teacher who was to “speak as never man spake,” speaking “as one having authority, and not as the Scribes;” not dealing in dry sj)eculations, and tame declamations, but enlivening his addresses by individualities, facts, examples, similitudes; speaking so that his hearers would be able to understand and feel; preaching the gospel to the poor, and binding up the broken-hearted. Hence he could say, “The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.” A preacher should be a man whose “lips keep knowledge,” and who is able to distinguish things that differ; for which he must prepare himself by much observation. Accordingly, we here find the “teacher sent from God,” himself intent on this object. And mark Secondly, His Inspection. He “beheld how the people cast money into the treasury.” But how did he behold it? Was it with his bodily eyes? This indeed was partially the case, but not fully; that is, he could thus see the givings, but not the differences of the gifts. It is, however, obvious that he saw the one as well as the other; and this required more than eyes of flesh. And why should we forget that he possessed more than human perception and discernment? Peter acknowledged his omniscience, and was not reproved when he said, “Lord, thou knowest all things.” It was prophesied of him that he should be ‘’ of quick understanding in the fear of the Lord;” and should “not judge after the sight of his eyes, nor reprove after the hearing of his ears;” and how often did he answer invidious and malicious questions, not according to their palpable import, but to the state of mind, and the designs of the propounders; covering them with shame, convicted as they were in their own consciences. He apprehended the foisaking of his disciples, the denial of Peter, and the treason of Judas, before there was any human probability of either. He had a knowledge that gained nothing by events; and “needed not that any should testify of man; for he knew what was in man.”
And let us not view this as a truth in which we have no concern; we are under the same inspection; and he who saw all that passed on the occasion before us, sees all now: “neither is there any creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do.” In particular, I would remark, that he sees what are your views, and feelings, and doings, with regard to your pecuniary affairs; for “the silver and the gold are his,” not only as to their disposal and control, but also as to their acquisition and possession.
Yes, he beholds you in the acquisition of your property; and sees whether it is in the sober use of lawful means, and with dependence on “the blessing of the Lord, which maketh rich, and addeth ‘no sorrow with it;” or in the strainings of him that “maketh haste to be rich, and is not innocent;” and the darings of them who “will be rich, and fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.” Do you undervalue what you wish to buy, and praise what you mean to sell beyond its real worth? If you do not rob, do you not defraud? If you do not plunder, do you not supplant? Do you oppress the poor? Do you underpay your servants and workmen? Is “the hire of the laborers who have reaped down your §elds, kept back by fraud”? —
He seeth!
He also beholds you in the possession of your property; whether, as “riches increase,” you “set your heart upon them;” whether you “make gold your hope, and fine gold your confidence;” whether you are saying to your soul, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry;” whether you are hoarding instead of using, or whether you are spending your substance in the pride of life, in idleness, or dissipation, or vice; or whether jou give, and what you give, and for what you give, and how you give; and whether grudgingly or cheerfully, —
He seeth!
And thus, both in the getting and in the using of property, we are under the eye of this Judge of all.
Mark, Thirdly, His Distinction of the Donors. All alike gave, but all gave not alike. Two parties are recognized by him.
The one, wealthy. “Many that were rich cast in much.” That the rich should give, and give largely, and that this should be the case with numbers of them too, was to their honor; especially as the practice has never been common.
The other indigent; and as particulars strike more than generalities, an individual is here specified. She was “a certain poor widow.” Widows are characters often met with in Scripture, but this widow is very distinguishable from many of them; for she appears not as a receiver, but as a giver; not as a beneficiary, but as a benefactress. The widow whose husband had died insolvent, the widow of Sarepta, the widows weeping for Dorcas, all these were in circumstances of distress, and requiring assistance; and widows are commonly spoken of as desolate; are mentioned in connection with another af&icted class, the fatherless; and are represented as peculiarly liable to oppression and injury.
Much experience in sorrow breeds sympathy. They who have felt the heavy blow themselves, will not easily turn a deaf ear, and an unfeeling heart, to a fellow sufferer, who, by reason of his anguish, cries, “Have pity upon me, have pity upon me, 0 ye, my friends; for the hand of God hath touched me.” “Be kind to strangers,” said God to Israel, “for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.”
It is not, therefore, surprising that a poor widow should be noted in relation to charity. But a disposition to give is one thing, ability is another; and, therefore, while the rich gave much, this widow “threw in” only “two mites, which make a farthing.”
Such were the donors qur Saviour recognized, and such were their respective contributions. They differed widely in their real substance, and would give rise to various judgments concerning them.
It is easy to conceive what the givers themselves would tliiuk of them. The rich would be satisfied; imagiuiug that they had done their duty, if not more than was required of them; and even paid a compensation for delinquencies. While the poor widow would deem what she had done unworthy of notice; and, perhaps, felt ashamed to cast into the treasury such a mean trifle.
Others, who were lookers on, had they known what the parties gave, would have extolled the one as prodigies of liberality; while they would have treated the other with neglect, or reproached her for giving what she could not afibrd, and contemned her offering as an insult rather than a benefaction.
But how were they viewed by him “whose eyes are as a flame of fire,” and “who searcheth the reins and the hearts”? For “not he who commendeth himself,” or whom man commendeth, “is approved, but whom the Lord commendeth.”
This leads us to mark, Fourthly The Decision which the Saviour pronounces with regard to their claims. “He called unto him his disciples, and saith unto them,’ Verily I say unto you, that this poor widow hath cast more in, than all they who have cast into the treasury; for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.”
At first this seems strange; and our Lord could not mean that she had given more than all the others, as to quantity, or as to quality; but more, as to motive; more, as to principle; more, as to disposition; more, relatively as to their condition and her circumstances; more, comparatively.
And here we introduce the fine observation of Mr. Henry, that “charity is to be judged of, not by what is given, but by what is left.” Though these men had given much, they had done it “of their abundance,” and superfluity; and could go home to houses filled with plenty, and to tables spread with all kinds of viands; while she shivered home to a lonely apartment, and opening her larder, found nothing for the day-, unless as the coming in from hard toil, or the effect of casual supply.
Let us pass to the Second part of our subject, and having examined the narrative itself, let us inquire. For what Purpose the Saviour called his disciples then and for what purpose he calls us now, to observe it?
Would he not teach us, that we are not to estimate things absolutely, or abstracted from their relations and circumstances?
The very taking away of life is not necessarily, or in itself, murder. In the magistrate it is the execution of justice. The same commendation may be flattery or praise, according to the mind of the speaker. A thousand circumstances will debase or ennoble an action, materially the same. Thus in alms-giving a sovereign may be less than a farthing, and a farthing may be more than a sovereign.
And here we would observe that, as many of the respective circumstances ‘which justify or condemn, enhance or aggravate conduct, are often beyond the reach of our discernment, it becomes us to be mindful of the admonition, “Judge not, that ye be not judged.”
Again, would he not, by this decision, teach us that “/»s thoughts are not our tliouglits, nor his wavs our ways;” and ho that “seeth not as man seeth, for man lookcth on the outward appearance, but the Lord looketh on the heart.” ‘■ That which is highly esteemed among men, may be an abomination in the sight of God;” and that which is despised among men may be precious in his esteem.
The question therefore is, how we stand with regard to him, and what we are in his view, as to our persons and performances. “AVith me,” says the Apostle to the Corinthians, “it is a very small thing that I should be judged of you, or of man’s judgment: he that judgeth me is the Lord.” And so should it be with us.
Above all, would he not teach us that in his eyes the rule with regard to liberality is proportioyi f This appears to be the main inference to be drawn fi’om the subject; and it may usefully be applied to three things — the Prevention of Envy: — the Encouragement of Penury: — and the Humiliation of Pride.
First, It will apply to the Prevention of Envy
“The spirit that is in us lusteth to envy;” and it sometimes operates under a notion which seems to sanctify it. “Oh!” 3’ou sometimes say, “how happy are they that possess ample resources, and means of doing good? Oh! if I had such ability, what would I not accomplish? The blessing of him that is ready to perish should come upon mo, and I would cause the widow’s heart to sing for joy.” But are you sure of this?, Are the disposition and the capacity always equal and united? Have you not known many who have failed in the practice, as they increased in the ability; so that they have not only done less, comparatively, than before, but even less, really? The case was, they did not think it worth while to be covetous, till they found it possible to accumulate; but indulgence in success encouraged them, and made them think of worshipping mammon.
Besides, if you wish to be rich in order to be benevolent, the thing is needless; where there is “first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”
If nothing more than purpose in thy power,
The purpose firm is equal to the deed;
Who does the best his circumstance allows,
Does well, acts nobly: angels could no more.
Though a farthing was the least, it was also the greatest offering of the day.
Secondly Here is Encouragement for Penury: — and the poor require it. We have known persons kept away from the house of God, because they could only appear in vile raiment; and others who have been prevented from coming to the table of the Lord, because they could put nothing into the communion plate.
Oh! what do some feel at public collections because they cannot give like others! and what do they feel when, in private applications, they are compelled to say, not from indisposition but inability, “Depart in peace, be ye warmed and filled, and give not those things which are needful to the body.” Bat let them remember, that though David could not build the temple, he could desire it, and purpose it, and it was well that it was in his heart; and even the non-performance did not lose a reward. God, in estimating your services, admits into the account not only what you do, (which at most is very little,) but all you long to do, and would do if it were in your power; and this, in doing, magnifies the work, and in giving, the gift.
Let none, therefore, however humble their condition, or limited their means, suppose for a moment that they are doomed to uselessness; or conclude, that because they have not ten talents, or five, they cannot trade with one. This one may be laid up in a napkin, and the neglect to use it will constitute an unprofitable servant. It is a sad mistake of some, that because they cannot do much, they are justified in doing nothing. Oh! for the commendation of Mary! “She hath done what she could.”
Thirdly Here is Abasement for the Proud.
Of nothing, perhaps, are men vainer than their bounty, or what they give, especially if they give “much,” though it be “of their abundance.” But what is this “much,” (so deemed by themselves and their admirers,) when it comes to be properly examined? Is it much materially? Is it much relatively? Is it much compared with what others give, whose means are unspeakably less? What sacrifice does the giving involve? What self-denial does it exercise? What is left?
Yet we read of those who “bless the covetous, whom the Lord abhorreth:” and it is lamentable to think how commonly this evil praise prevails. But can ministers be ever chargeable with it, who ought, above all men to be no respecters of persons? Alas! do they not sometimes widen the doors of admission to the Lord’s table, to receive the richer candidates, though they often prove the most troublesome members, and do far less to promote the common cause than their humbler brethren? Do they not extol in memoirs, and cry up in funeral discourses, those, in their communion, who die scandalously rich? They might at least give a gentle condemnation or censure on such characters; or they might let them pass off from their communion in silence, as they frequently do some of the poor of their flock.
I am free to assert that, in a long life and ministry, and after much opj)ortunity to inspect society, I have found the gi’eatest instances of liberality and benevolence, not among the rich, but among the poor.
And their day is coming; and what scenes will that day disclose, when “the Lord shall come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” Then will he say to those prodigies of liberality and benevolence, who, in giving much, have given nothing;” You have boasted of your doings, and been admired by your fellow-creatures; you have received your consolation, and had your reward. Depart, and reflect forever on the good you might have done, and r the evil you have donej by your riches, living and dying.
But to those who were poor in this world’s goods,
but “rich in faith;” who gave what they could ill
li spare, or might have expended in nameless ways on their own conveniences and wants; and who in doing so little did much; the liver on a straightened stipend; the worn-out mechanic; the hard laborer in the field; the widow with her two mites; he will say, “Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.”