Marcos 12:41-44

DISCOURSE: 1453
THE WIDOW’S MITE

Marcos 12:41. 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 which 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.

THE morality of the Gospel is applauded by most: yet there are few who do not, by their explanations and comments, deprive it of half its excellence. The “turning of the left cheek to him who has smitten us on the right;” the “surrendering of our cloak to him who has already taken away our coat;” the “forgiving of an offending brother, not only seventy times, but seventy times seven;” these, and other precepts of a sublime import, are reduced to little more than an abstinence from revenge; so anxious are men to reduce the Scripture to their own practice, rather than to elevate their practice to the standard of God’s word. The same would be done in reference to the great duty of liberality; but happily an example is set before us which cannot possibly be explained away. Had the conduct of this poor widow been merely set forth in a way of precept, instead of being exhibited in actual life, it would have shared the fate of those other precepts, and have been pared down to a general commendation of self-denying charity. But here is no opportunity afforded us for talking about Eastern metaphors, and figurative expressions; here is a plain simple fact, decidedly approved by Him who cannot err; and consequently, it may be regarded as an illustrious example, which, as far as we may be in similar circumstances, we shall do well to follow.
Let us consider,

I. Our Lord’s commendation of the widow—

[In the temple there was a treasury, where all who felt their hearts disposed to make a voluntary offering to the Lord, were enabled to do it: and the money so collected was expended in the service of the sanctuary, either in sacrifices that were to be offered, or in the wood, and salt, and other things necessary for the offering of them. Depraved as that generation was, the custom of contributing freely for these purposes very generally prevailed: it seems, that “the people” in general, and not merely a few liberal individuals, “cast in” their contributions. Many that were rich contributed largely: but a poor widow, who possessed only a single farthing in the world, gave that, even “all her living.”

Now it may well be doubted whether there be a man upon earth who would not have disapproved of this act, if our Lord himself had not expressly commended it: they would have blamed it as unnecessary, as useless, as presumptuous: unnecessary, because God could not require any offering at the hands of one who was so indigent; useless, because a farthing towards the expenses of the temple was literally no more than a drop in the ocean; and presumptuous, because to cast away her all, was to tempt God, and to expect a further supply from him, when she was throwing away the supply he had already afforded her.

But our blessed Lord took pains, (if we may so speak,) to express his approbation of it. “He called his Disciples to him,” to inform them of it, and to declare to them his sentiments respecting it. We do not apprehend that he knew the circumstances from any conversation he had had with her: he had no need to be informed by others, because he himself was omniscient: and he declared without hesitation, that this donation of hers, small as it might appear, and highly indiscreet, was indeed both great and good: it was great, inasmuch that it exceeded all the accumulated presents of the rich who had contributed; since they had only given a part of their property, “out of their abundance;” whereas “she, of her want, had given all that she possessed, even all her living:” it was also good, because she had given it with a single eye to the glory of God; and God, who knew the motive by which she had been actuated, accepted it as “an offering of a sweet-smelling savour.”]

Let us now turn our attention to,

II.

The instruction to be gathered from it—

Among many other lessons we may learn from it,

1. How to estimate charity—

[We are apt to estimate it by the amount that is given on any occasion: but this affords no proper criterion for judging of real charity: that must be judged of, first, by the proportion which the donation bears to the ability of the donor; and, next, by the disposition and design of him that gives it. Donations that are large in the actual amount, may yet be small, when taken in connexion with the donor’s opulence: whilst the smallest gifts, as in the instance before us, may be truly great, on account of the indigence of him that bestows them. This is told us by St. Paul, who says, that “God accepts them according to that a man hath, and not according to that he hath not a:” if only there “be [Note: 2 Coríntios 8:12.] willing mind,” the amount of the gift makes no difference in his eyes [Note: 2 Coríntios 8:12.]. That which gives every thing its chief value is, its being done with an unfeigned desire to please and honour him. Without that we may give all our goods to feed the poor, and yet have not one atom of that charity which will be approved of our God [Note: 1 Coríntios 13:1.]

2. How to practise it—

[Much was there in the conduct of that poor widow that is deserving of imitation. We should dispense our charity secretly. We are well assured, that there was nothing of ostentation in her upon this occasion; else our Lord would not have bestowed such commendation upon her. She wanted none to be spectators of her liberality; it was sufficient for her that God was privy to it. Thus “our left hand should not know what our right hand doeth.” There are occasions indeed, when, for the sake of example, it is necessary that our liberality should be known: but, when that is not the case, we should rather affect privacy, and be satisfied with approving ourselves to God.

We should also dispose of our money cheerfully. She needed not to be urged to it: she was happy in serving God [Note: “Ready …willing.” See 1 Timóteo 6:18 and 2 Coríntios 9:7.]: and doubtless, instead of imagining him indebted to her for any service she could render, she considered herself infinitely indebted to him for the disposition he had given her.

We should also impart liberally of what we possess. If any be disposed to set aside her example as singular, and not intended for our imitation, we appeal to similar conduct in the Churches of Macedonia; where, in the midst of deep poverty, they abounded unto the riches of liberality; and gave, not only according to their power, but even beyond their power, being willing of themselves, and praying the Apostle with much entreaty to be the distributor of their alms [Note: 2 Coríntios 8:2.]. We may indeed be foolishly prodigal in giving where the occasion does not require it: but, if we have really an eye to the honour of God, we need fear no excess. Many may proudly talk of giving their mite; but we shall not find many that will really do it: but the more we can deny ourselves for God, the more acceptably shall we serve him.]

3. How to act on the present occasion [Note: If this be the subject of a Charity Sermon, a comparison may here be instituted, between the occasions for exertion; and the urgency of the particular occasion be insisted on. It may also be stated, that, if carnal sacrifices were offered to God by means of the contributions in the one case, the spiritual sacrifices of praise and thanksgiving will abound in the other. It may also be suggested, that the Lord Jesus has his eye upon the treasury, and is observant of every one, to mark, both what he gives, and by what motive he is actuated: and that he will bear testimony to our liberality in the day of judgment, and confer on us a reward proportioned to it. 2 Coríntios 9:6.]—