Matthew 23:2-12; Mark 12:38-44; “And whosoever shall exalt ...

December 27, 2015: Sincere Giving

Sunday, December 27, 2015Lesson: Matthew 23:2-12; Mark 12:38-44; Time of Action:30 A.D.; Place of Action: Jerusalem

Golden Text: “And whosoever shall exalt himself shallbe abased; and he that shall humble himself shall beexalted” (Matthew 23:12).

I. INTRODUCTION. Even though we may recognizesincerity when we see it, we don’t see it enough. Even thosewho appear honest and real are sometimes found to be“wolves in sheep’s clothing” (see Matthew 7:15). We maymeet a salesperson who appears to be honest, but we soondiscover that he or she has misrepresented their product orservice. In addition, well-spoken politicians can gain oursupport with promises they never intend to keep. We callthese types of people hypocrites. Jesus often looked into thehearts of men and uncovered hypocrisy whenever He foundit. Likewise, with the same insight, Jesus recognizessincerity. This week’s lesson addresses our sincerity ingiving. Since our attitudes and motivations in giving arespoken of so strongly by Jesus, it behooves us to learn whatHe thinks about giving. We must then bring our ownattitudes and actions in line with His words. He alone willjudge our lives including our giving.


II. BACKGROUND FOR THE LESSON. Our lesson takesplace during Jesus’ last week on earth. He had been teachingin the temple answering questions from the Jewish religiousleaders and putting them to shame with His responses (seeMatthew 22:15-46). Then He spoke to His disciples alongwith the multitude of pilgrims who had come to Jerusalem forthe Passover (see Matthew 23:1). This is where our lessonbegins.

III. HYPOCRITICAL LEADERS CONDEMNED (Matthew23:2-7)

A. The essence of their hypocrisy (Matthew23:2-3). 1. (vs. 2). Addressing His disciples and themultitude, in this verse Jesus spoke “Saying The scribesand the Pharisees sit in Moses’ seat.” The Lord began byreferring to “The scribes and the Pharisees.” The“scribes” were teachers of the Law of Moses and wererespected as the highest legal authorities in Judaism. They


studied the Scriptures and served as copiers and editors ofthe Law. “Scribes” were also called lawyers, a title thatidentifies them as experts in the Mosaic Law (see Matthew22:35; Luke 7:30). Most “scribes” were also “Pharisees” sothe two are often mentioned together in Scripture (seeMatthew 12:36; Mark 7:5; Luke 6:7). The “Pharisees” wereboth a religious and political party in Palestine, or Israel inNew Testament times. They were known for insisting thatthe Law of God be observed as the scribes interpreted it, andfor their special commitment to keeping the laws of tithingand ritual cleansing (see Matthew 23:23-26; Mark 7:1-13;Luke 11:37-42; 18:12). The term “Pharisees” means“separated ones” and they demonstrated this by limitingtheir contacts with other Jews and Gentiles that they feltmight be ceremoniously unclean. The phrase “sit in Moses’seat” seems to mean that as public teachers and interpretersof the law, they were like judges, or a bench of justices,teaching and judging the people. They sat in “Moses’ seat,”not like Moses was a mediator between God and Israel, butonly like he was chief justice (see Exodus 18:26).

2. (vs. 3). Still talking about the scribes andPharisees, in this verse Jesus said “All thereforewhatsoever they bid you observe, that observe and do;but do not ye after their works: for they say, and donot.” This verse could also be translated as Jesus saying “Soyou should obey them (scribes and Pharisees). Do everythingthey tell you to do. But their lives are not good examples foryou to follow. They tell you to do things, but they don’t dothose things themselves (The ERV, Easy-To-Read Version).”


In other words, since they sat in Moses’ seat by reading andteaching the law that was given through Moses, Jesus saidthat the people must listen to them and do what they say aslong as their teachings followed the text, made it plain anddidn’t pervert it. If this was done, what the Scribes andPharisees taught according to the Law must be observed andobeyed. However, on the other hand, Jesus said “but do notye after their works: for they say, and do not.” Althoughthe people were to be careful to do everything these leaderssaid regarding the law, Jesus declared that they were not todo what the religious leaders did, because they didn’tpractice what they preached. Therefore, the scribes andPharisees, as a group were hypocrites. Note: As God’speople, we must not disobey good truths even if theyare being preached by bad ministers; nor should wedisobey good laws even though they may be executed bybad officials. For sure, it’s most desirable to have ourfood brought to us by angels, but if God chooses tosend it by ravens, it’s still good and wholesome.Therefore, we must take it, and thank God for it. So itis with God’s Word. It doesn’t matter who teaches orpreaches it as long as it’s the truth.

B. The Scribes and Pharisees’ heartlessnessshown in imposing the law (Matthew 23:4). Jesuscontinued to say in this verse “For they bind heavyburdens and grievous to be borne, and lay them onmen’s shoulders; but they themselves will not move


them with one of their fingers.” To illustrate thehypocrisy of the religious leaders, Jesus said that “they bindheavy burdens and grievous to be borne, and lay themon men’s shoulders.” In other words, the scribes andPharisees were very severe in imposing upon others thosethings which they were not themselves willing to submit to.They weighed people down with strict rules, many of whichwere not part of the Law, but were from additions to the lawas the scribes interpreted it. Many of these rules weretradition and not law. Note: The religious leaders whowere really supposed to watch over God’s flock, insteadlaid heavy burdens on them that were grievous, or toohard to bear. Not only did they insist that the peoplekeep all of the law as well as their additions to it, whichis later called a yoke (see Acts 15:10), they were morestrict and severe than God himself was. This is seen inhow they interpreted the fourth commandment. Theymade the Sabbath a burden on men’s shoulders (seeJohn 9:16), but it was designed to be the joy of theirhearts (see Mark 2:27). Thus with force and crueltythose so called shepherds ruled the flock of God, just asin days of old (see Ezekiel 34:4). Still referring to theburdens that the religious leaders were putting on thepeople, Jesus said “but they themselves will not movethem with one of their fingers.” In other words, thereligious leaders would not lift a finger to remove the legalburdens that they imposed on the people. This revealed theirhypocrisy. Because of their positions, the scribes andPharisees would not impose the same laws and traditions onthemselves which they imposed upon others. They pressedupon the people strictness in religion which they themselveswould not be bound by, and secretly transgressed their own


traditions, which they publicly enforced. They would notease the people, nor put a finger to lighten their burden,when they saw it was needed.

C. The motive behind the actions of the religiousleaders (Matthew 23:5-7). 1. (vs. 5). Jesus continued to say in this verse“But all their works they do for to be seen of men: theymake broad their phylacteries, and enlarge the bordersof their garments.” Everything the scribes and Phariseesdid was done “to be seen of men” meaning they onlydesired human approval and commendation. As believers, wemust not proclaim our good works so that others may seethem, and glorify us. On the contrary, we must do goodworks so that those who see them may glorify God. Jesusgave two examples of things which the religious leaders didin order to gain recognition from men. First, “they makebroad their phylacteries.” The term “phylacteries” refersto leather cubes containing little scrolls of paper orparchment, wherein were written four paragraphs of the law:Exodus 13:1-10; 13:11-16; Deuteronomy 6:4-9; 11:13-21.These were sewn up in leather, and worn on their foreheadsand left arms. Note: Wearing these cube shaped boxeswas a tradition of the elders, taken literally fromExodus 13:9, Deuteronomy 6:8 and Proverbs 7:3.However, the expressions in those verses are figurative,meaning that we should bear the things of God in ourminds as carefully as if we had them bound between


our eyes. But the Pharisees had made these“phylacteries” wider or larger to impress peoplecausing them to think that the religious leaders weremore holy, more zealous, and stricter concerning thelaw than others. The second example Jesus gave was thatthe scribes and Pharisees also “enlarge the borders oftheir garments.” God appointed the Jews to make bordersor fringes upon their garments to remind them of God’scommandments and to do them (see Numbers 15:38-40;Deuteronomy 22:12). This would also distinguish them fromother nations, and remind them that they were a peculiarpeople (see Exodus 19:5-6). But the Pharisees were notcontent to have their borders like those worn by otherpeople. The Lord declared that they “enlarge the bordersof their garments” meaning that the scribes and Phariseesmade theirs much larger than ordinary, so they could betaken notice of as if they were more religious than others. Note: As Christians today, we must be careful not toenlarge our phylacteries and the borders of ourgarments by being proud and wanting the praise ofmen. Pride has negative results (see Proverbs 16:18). While we may now deceive others, in the end we willonly deceive ourselves.

2. (vs. 6). Still describing the behavior of thescribes and Pharisees, in this verse Jesus went on to say they“love the uppermost rooms at feasts, and the chiefseats in the synagogues.” Here Jesus describes theirpride. First they “love the uppermost rooms at feasts.” In other words, they coveted the best places at all the


banquets. These were normally “the uppermost rooms” orthe rooms reserved for special people. Second, they alsoloved or coveted the “chief seats in the synagogues.” These religious leaders coveted any public position. The“chief seats in the synagogues” were the places nearestthe holy scrolls. Jesus was keenly aware of these attitudes,having experienced them firsthand. He accepted aninvitation to dinner at a Pharisees’ home and had to teachthem that it is always wise to take the lowest seat and let thehost invite you to a higher place, to avoid embarrassment(see Luke 14:1, 7-11). Note: It wasn’t sitting in theuppermost rooms, nor sitting in the chief seats, thatJesus condemned, because somebody must occupythose places. The problem was that they “loved” thosespecial seats. When people value such things as sittingin the highest places or going first, thinking it givesthem value, and then feel resentment if they don’t getthose places, they are really making an idol ofthemselves, the worst kind of idolatry! This behavior isbad anywhere, but especially in the synagogues or thechurch. When we seek honor for ourselves in God’shouse, where we go in order to give Him glory, and tohumble ourselves before Him, we are mocking Godinstead of serving him. David declared that he wouldrather willingly lie down at the threshold in God’shouse than to covet the “chief seat” there (see Psalms84:10). Much pride and hypocrisy is shown when peoplerefuse to go to church unless they can look fine andimpress someone.


3. (vs. 7). The religious leaders not only lovedthe high places and chief seats, Jesus also said they loved“greetings in the markets, and to be called of men,Rabbi, Rabbi.” Teachers of the law expected to berecognized whenever they appeared “in the markets”meaning in public places. They also loved to be “called ofmen, Rabbi, Rabbi.” The most respected of titles inJudaism was “Rabbi” or master. It was just a little beforeChrist’s time that the Jewish teachers, the masters of Israel,had assumed this title, so it was not an official title at thattime. However, when used, it was a sign of respect given toa teacher of the law. It wasn’t wrong to be called “Rabbi”for John the Baptist was called this by his disciples (see John3:26). However, the scribes and Pharisees gloried in the title,especially if it was repeated “Rabbi, Rabbi” as in this verse.Note: The title of Rabbi signified someone great andwas construed as Doctor, or My lord. The religiousleaders stressed it so much that they made it aprinciple stating that “he who salutes his teacher, anddoes not call him Rabbi, provokes the divine Majesty todepart from Israel.” They placed so much religion insomething that was simply good manners! It should beenough for the one that is taught in the word to giverespect to the one that teaches. But for the one thatteaches to love that respect and demand it, and to bepuffed up by it, and to be displeased if they don’treceive it, is sinful and abominable. Instead ofteaching, he needs to learn the first lesson in theschool of Christ, which is humility.


IV. SINCERE DISCIPLES CAUTIONED (Matthew23:8-12; Mark 12:38-40)

A. Give Christ His deserved status (Matthew23:8). Now Jesus says in this verse “But be not ye calledRabbi: for one is your Master, even Christ; and all yeare brethren.” In contrast to the Pharisees, Jesus’ followersare commanded not to be “called Rabbi” which meansteacher or master. It isn’t wrong to give civil respect tothose that are over us in the Lord, but unlike the religiousleaders in Israel, Christ’s ministers or servants must not“love” the title of “Rabbi” or Master which was accepted bythe scribes and Pharisees to distinguish them from otherpeople. In other words, Christ’s followers must not assumethe authority and dominion implied in the titles “Rabbi” or“Master” because we must not be domineering over ourbrethren. Jesus said believers are not to love to be called“Rabbi” or master, “for one is your Master, evenChrist.” As the master Teacher, Jesus never refused to becalled “Rabbi.” Christ only is the Master, the great Prophetwhom we must hear, and be ruled and overruled by, and Hisword must be an oracle and a law to us. Jesus was moreconcerned about a person’s proud attitude toward beingcalled “Rabbi” than He was with the term itself. Followersof Christ shouldn’t love to be called “Rabbi” because it setup a false distinction between people. Jesus told Hisdisciples and the multitude that “all ye are brethren”


meaning that one believer is no different from any otherbeliever. Note: We are all brethren since we are alldisciples of the same Master Teacher. As fellowstudents and brethren, we should help one another inour spiritual growth. Therefore, the Master will by nomeans allow one of the students to step into theMaster’s seat. If we are all brethren, we must not bemany masters (see James 3:1). However, Jesusaccepted the title of “Rabbi” readily, because itaccurately described His role among His followers. Onthe other hand, His disciples were given the privilegedstatus of brotherhood.

B. Shun personal recognition (Matthew 23:9-10). 1. (vs. 9). In this verse, Jesus continued to say“And call no man your father upon the earth: for one isyour Father, which is in heaven.” The word “father” wasused here and in other places figuratively to describeteachers or advisers, and other authority figures (see Genesis45:8; Judges 17:10; II Kings 2:12; Acts 7:2) not our physicalfathers. Jesus’ command to “call no man your father uponthe earth” means that we are not to recognize anyone as thefather of our faith as if they were the authors of it (seeHebrews 12:2). This could lead to worship of such persons. Jesus was warning against revering any person to the point ofworshiping them. He said “for one is your Father, whichis in heaven.” The fathers of our flesh must be called


fathers, and as such we must give them reverence. But onlyGod must be accepted as the Father of our spirits (seeHebrew 12:9). He is truly “our Father which art in heaven”(see Matthew 6:9; Luke 11:2). Note: Paul calls himself afather to those whose conversion he had been aninstrument of (I Corinthians 4:15;Pilemon 1:10), but hedoes not pretend to have dominion over them. He usedthat title not to denote authority, but affection.Therefore, he does not call them his servants, but hisbeloved sons (see I Corinthians 4:14).

2. (vs. 10). Jesus went on to say in this verse“Neither be ye called masters: for one is your Master,even Christ.” Again, Jesus commanded His listeners to“Neither be ye called masters.” The word “masters”here is the same word used in verse 8. As in that verse, hereit also means teacher or guide. Jesus was stressing the pointthat His followers should not take on a title of authority anddemand the respect of others. For sure, it would be out ofplace to desire to be called “master” because as Jesus said“for one is your Master, even Christ.”

C. Submit to God’s estimation (Matthew23:11-12). 1. (vs. 11). Instead of using a title to lord overothers, Jesus said in this verse “But he that is greatestamong you shall be your servant.” This principle wastotally foreign to the scribes and Pharisees. As far as theywere concerned, the opposite was true: whoever is least


among you is your servant. However, we can take thisprinciple as a promise: “he that is most submissive andserviceable shall be accounted greatest, and stand highest inthe favor of God.” If we accept it as a precept, Jesus issaying, “Whoever advances to any place of dignity, trust, andhonor in the church, let him be your servant.” A personshows himself to be great by serving others. This is not ahuman principle, because humans, for the most part seegreatness differently than Jesus does. But serving others iswhat Jesus Himself demonstrated (see Matthew 20:27-28;Philippians 2:3-8). Note: Jesus’ disciples often appearedto be power hungry (see Mark 9:31-34; 10:35-37; 18:1;Luke 9:54), so He had to constantly stress humility tothem. James and John made a request for greatnessand Jesus had to gently rebuke them (see Matthew20:20-28). Even at the Last Supper, Jesus had to dealwith an argument among His disciples about status inthe kingdom (see Luke 22:24-27), and washing theirfeet made no sense to them. Yet humility andhumbleness is God’s ordained way for His people. IfJesus’ disciples really wanted to be great, and they did,they would have to do what humans don’t want todo—serve.

2. (vs. 12). In this verse, Jesus said “Andwhosoever shall exalt himself shall be abased; and hethat shall humble himself shall be exalted.” In otherwords, “Whoever makes himself great thinking they arebetter than others will be humbled, and whoever humbleshimself will be made great.” The Bible teaches that pride


leads to destruction (see Proverbs 16:18) and humility orhumbleness has its reward (see I Pet. 5:6). Note: Biblicalhistory is replete with examples of people whose pridebrought them grief and even ruin. Nebuchadnezzar,the great Babylonian king, in the height of his pride(see Daniel 4:30) was reduced to being driven out ofoffice to live with beasts of the field and eating grasslike an ox (see Daniel 4:32). King Herod, because ofhis pride became food for worms (see Acts 12:20-23). God also made the proud and aspiring priestscontemptible and base (Malachi 2:7-9). To be sure, ifproud men don’t demonstrate humility in this world,there is a day coming when they shall suffer everlastingshame and contempt (Daniel 12:2) while God givesthem what they deserve (Psalms 31:23)! In addition,the Bible is also full of examples of people who servedin lowly or humble places, and were promoted to placesof greatness by God’s grace. Just to name a few, therewas Joseph, Moses, David, and Daniel. There are manyothers who served well in humble settings who neverachieved promotions in this life, but that doesn’t meanthey won’t later on (see I Peter 5:6). Unfortunately,sinful pride often rears its ugly head in the churchtoday. Pastors and teachers need to remember thatthey are not special people and their gifts are fromGod, and are not deserved (see I Peter 5:1-4). Allbelievers regardless of their status or position in thechurch should be “ subject one to another, and beclothed with humility: for God resisteth the proud, andgiveth grace to the humble” (see I Peter 5:5).


D. Avoid hypocritical pretenses (Mark 12:38-40). Having discussed the behavior of hypocritical religiousleaders from Matthew’s Gospel, our lesson now moves to theGospel of Mark. The following text also includes some of thesame indictments against the scribes and Pharisees as wesaw recorded in Matthew’s Gospel, but the emphasis here inMark is on the behavior of sincere givers. The backgroundhere is another trip into Jerusalem by Jesus and hisfollowers. Jesus was walking in the Temple area and thechief priests, the scribes, and the older Jewish leaders cameto him. They asked Jesus to tell them by what authority didHe do these things? They were referring to Jesus clearing thetemple courts of the buyers and sellers. Jesus answeredthem saying, “I have a question for you to answer. If you can,I will tell you by whose authority I do these things. Tell me,Jesus said: When John baptized people, did his authoritycome from God or was it only from other people?” TheseJewish leaders discussed Jesus’ question among themselvesand said to each other, “If we say that John’s baptism wasfrom God, then He will say, ‘Then why didn’t you believeJohn?’ But we certainly can’t say that John’s baptism wasfrom someone else.” These leaders said this because theywere afraid of the people who believed that John was aprophet. So the leaders told Jesus, “We don’t know theanswer.” Then Jesus said, “Well, I won’t tell you who gaveme the authority to do these things.” Jesus then gave theparable of the vineyard owner (see Mark 12:1-11), answeredquestions from the Herodians (see Mark 13-17), theSadducees (see Mark 12:18-27) and from the Pharisees (seeMark 12:28-34). Jesus then questioned the Pharisees on howcould the Christ be the Son of David when David referred to


the Him as his Lord (see Mark 12:35-37). The Phariseescouldn’t answer Jesus’ question so He turned His attention tothe people in the temple court to warn them againstfollowing the behavior of the scribes. This is where ourlesson continues.

1. (vs. 38). In this verse Jesus said to the peoplegathered in the temple courts “And he said unto them inhis doctrine, Beware of the scribes, which love to go inlong clothing, and love salutations in themarketplaces.” The word “doctrine” means teaching. AsJesus taught in the temple court, He warned His listeners to“Beware of the scribes, which love to go in longclothing.” Scribes could be recognized by the long whitelinen robes they wore. There was nothing sinful or wrongabout wearing those long robes, but there was somethingsinful and wrong about the attitude they had when wearingthe robes. They were thrilled by the recognition theyreceived from the people. Therefore, their sin was that they“love” to be seen in the long robes, priding themselves inthem, valuing themselves and commanding respect becauseof the robes. Their behavior was a product of pride. Jesusalso said that the scribes “love salutations in themarketplaces.” Again, the key word here is “love.” Theyloved or coveted the “salutations” or greetings theyreceived in the public markets.

2. (vs. 39). Jesus continued saying in this versethat the scribes also loved to have “the chief seats in the


synagogues, and the uppermost rooms at feasts.” Theysought to have the most respected places in the synagogueswhich were normally next to the holy scrolls as noted earlier.The scribes also sought the best places to eat “at feasts.”

3. (vs. 40). In this verse, Jesus said that thescribes also “devour widows’ houses, and for a pretencemake long prayers: these shall receive greaterdamnation.” Those who taught the law were not allowed tobe paid for their services, so they mostly depended on gifts. But the scribes looked for other ways to enrich themselves. Jesus said that they “devour widows’ houses,” meaningthat they gained ownership of widows’ estates by some trickor other ruthless means. This behavior was doubly bad since“widows” were among the most vulnerable classes of peoplein Israel. Under the Mosaic Law, “widows” were to behonored and protected (see Deuteronomy 14:29; 24:17,19-21; Isaiah 1:17). However, these hard hearted scribeswere getting rich by taking advantage of the weaknesses ofwidows. In addition, Jesus declared that the scribes “for apretence make long prayers.” In other words, after thesescribes shamelessly cheated widows out of their homes, theytried to cover up what kind of men they really were,pretending to be pious by praying long prayers in public. Itwas as if they thought these long insincere prayers wouldoffset their sin. Note: These teachers of the law werereligious hypocrites who had no love for God. Truefollowers of Christ are not distinguished by showyspirituality. Reading the Bible, praying in public, orfollowing church rituals can be phony if the motive for


doing them is to be noticed or honored. We must letour actions be consistent with our beliefs, and live forChrist even when no one is looking. Because of thishypocritical behavior of the scribes, Jesus declared that“these shall receive greater damnation.” This simplymeans that the punishment for these hypocritical teacherswould be especially severe because as teachers they wereresponsible for shaping the faith of the people. But theysaddled the people with petty rules while they lived greedilyand deceitfully. Their behavior oppressed and misled the verypeople they were supposed to lead.

V. SACRIFICIAL GIVING COMMENDED (Mark12:41-44)

A. The occasion of the commendation (Mark12:41-42). 1. (vs. 41). In this verse, Mark writes “AndJesus sat over against the treasury, and beheld how thepeople cast money into the treasury: and many thatwere rich cast in much.” Jesus remained in the templeCourt of the Women where the temple treasury was located. He took a seat “over against the treasury” meaning thatHe sat next to the collection boxes. Some of these collectionboxes were for the temple tax from Jewish males while the


others were for freewill offerings. While sitting there, Jesus“beheld how the people cast money into the treasury:and many that were rich cast in much.” In other words,as Jesus sat next to the collection boxes, He watched as manyrich people were putting large amounts of money into thecollection boxes. It appears that since this was a festivaltime, the Passover, Jews returning to Jerusalem from otherparts of the world often gave large amounts. Note: Thosewho are rich ought to give richly. If God givesabundantly to us, He expects us to give abundantly tothe poor (see II Corinthians 9:6). It’s not enough forthose that are rich to say that they give as much asothers do, who perhaps have much less than they have,but they must give in proportion to what they have (seeII Corinthians 8:12).

2. (vs. 42). This verse says “And there came acertain poor widow, and she threw in two mites, whichmake a farthing.” While Jesus was watching as people putmoney in the temple treasury, Mark tells us that “therecame a certain poor widow.” The word for “poor” speaksof hopeless poverty and extremely destitute. Jesus watchedas this extremely “poor widow” entered the temple Court ofthe Women and “threw in two mites, which make afarthing.” The “farthing” was a coin worth about one-fourth of a penny, and the “mite,” the smallest of the coppercoins was worth about one-eighth of a penny. To put whatthis woman gave in perspective, both the “mite” and the“farthing” together were worth only one sixty-fourth of aRoman coin called a denarius which was a day’s wages. As


we can see, the amount the “poor widow” gave was not verymuch at all, but as Jesus would say later, she gave all shehad.

B. The lesson to be learned (Mark 12:43-44). 1. (vs. 43). This verse says “And he calledunto him his disciples, and saith unto them, Verily I sayunto you, That this poor widow hath cast more in, thanall they which have cast into the treasury.” Afterfocusing on the widow and what she gave, Jesus “calledunto him his disciples, and saith unto them” indicatingthat this would be another teaching moment for Jesus, and alearning opportunity for His disciples. Jesus began thislesson for His disciples by saying “Verily I say unto you,That this poor widow hath cast more in, than all theywhich have cast into the treasury.” The term “Verily”means “truly” indicating that what Jesus was about to saynext could not be disputed. Jesus stated that this “poorwidow,” by giving the smallest Hebrew coin, the mite, hadgiven more than everyone who had given to the templetreasury. Note: Our Lord Jesus highly commended thispoor widow. He called his disciples to him to takenotice of what she had done. She could hardly, if at all,spare what she gave. Now, there are probably manypeople who would have been ready to criticize this poorwidow for giving what she really needed for herself. Why should she give to others, when she had littleenough for herself? What occasion was there for herbringing it to the treasury to be used by the chief


priests, who no doubt were partial in how they used thetreasury funds? For sure, it would be easy to findpeople who wouldn’t hold it against this widow if shedidn’t give anything considering her financial position. However, it would also be very hard to find anyone thatwill imitate her. And yet our Saviour commends her,and therefore we can be sure that He was pleased withher. It didn’t matter to this woman what the religiousleaders did with the money. All she knew was that shewas giving from her heart and her giving was both theright and wise thing to do (see II Corinthians 9:7-8). Likewise, when we give, we should not be concerned somuch with where the funds are going as we are withgiving as God has blessed us (see I Corinthians 16:1-2).

2. (vs. 44). In our final verse, Jesus declared “Forall they did cast in of their abundance; but she of herwant did cast in all that she had, even all her living.” The phrase “all they did cast in of their abundance” is areference to everyone who gave, but especially to the richwho gave out “of their abundance.” In other words, therich had plenty of money, but only gave what they didn’tneed. But in contrast to the rich, Jesus said that “she of herwant did cast in all that she had, even all her living.”Where the rich gave from what they didn’t need, the widowgave everything, which was all she had to live on. Note: God places value of a gift not on the size of it, but by itsproportion to the giver’s resources (see II Corinthians8:12). No one would deny that this widow who gaveGod all she had, gave it sincerely. She loved God and


trusted Him to take care of her needs (Philippians4:19). It didn’t matter to her if anyone noticed whatshe gave or not. She was satisfied that she had shownher gratitude to God. However, someone did take noteof what she did—Jesus. No one else matters! We mayonly be able to give a little to charity, but if it’s doneaccording to our ability, and given with an uprightheart, it shall be accepted by Christ. The Lord onlyrequires that we give according to what we have, notwhat we don’t have. We make that determination. Itmay be that $2.00 is all we have to give for God to addto our giving scorecard, but if it’s given in a rightmanner and from a pure heart, to Him it’s as good as$200.00. God sees our hearts more than our actions(see I Samuel 16:7). Money is never the issue withGod. It’s our motive for giving that really counts.

VI. Conclusion. This week’s lesson showed us the contrastbetween the hypocritical scribes and Pharisees, and a poorwidow. Everything the scribes and Pharisees did includingpraying and giving was done to get recognition and praise.Jesus said that like all hypocrites they have their reward (seeMatthew 6:2). In contrast, the poor widow didn’t have much,but she gave all she had to the Lord and Jesus commendedher for it. Our giving should spring from a desire to honorGod sacrificially. When He asks us to be generous, we needto respond with an earnest desire to glorify our Savior, notourselves. Anything less is foolish, fails to honor Christ andis an unacceptable sacrifice or offering. So the question


today is this: Is your giving sincere? Whom do you glorifywhen you give, Jesus Christ or yourself?

***The Bible Expositor and Illuminator, Union GospelPress***

Matthew 23:2-12; Mark 12:38-44; “And whosoever shall exalt ...

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