Marcos 12
R.C.H. Lenski · Citado em PreceptAustin
Marcos 12
Lenski adds that this parable centers our attention "on the vicious action of these vine-growers to whom the vineyard is leased, and who were to meet the terms of that lease. In what condition the vineyard was under their management, whether full or empty of fruit, is not the point to be brought out. Our eyes are focused altogether on the outrageous vine-growers who were in possession of the precious vineyard when the great owner at the proper season sends for the fruit that is due him according to the terms of the lease." (Borrow The interpretation of St. john's gospel) NET Note - The image of the tenants beating up the owner's slave pictures the nation's rejection of the prophets and their message. The slaves being sent empty-handed suggests that the vineyard was not producing any fruit - and thus neither was the nation of Israel. Beat (beating, flogged, receive lashes, strike) (1194)(dero) literally meant to remove the skin (flay = strip off skin) and in the NT is used to depict the action of whipping, beating, thrashing or scourging in a manner calculated to take off the skin and was used to describe beating of Jesus (Lk 22:63+). Jesus warned His disciples they would be flogged (Mk 13:9+) and they were (Acts 5:40)! Dero can refer to striking someone on the face or the body (John 18:23; 2 Cor. 11:20) or to a total physical beatdown (Acts 5:40; 16:37; 22:19). Mark 12:4 "Again he sent them another slave, and they wounded him in the head, and treated him shamefully. Mark 12 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:36 “Again he sent another group of slaves larger than the first; and they did the same thing to them. Luke 20:11+ “And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away empty-handed. Again he sent them another slave, and they wounded him in the head, and treated him shamefully (NET = "treated outrageously") - The treatment given this slave by the tenants became more violent (see good summary of how they were treated Hebrews 11:36-38+, cf beaten Jeremiah 26:7–11; 38:1–28, stoned 2 Chronicles 24:21). While this is a parable, clearly it shows how "they," the covenant people of Israel severely mistreated the messengers God repeatedly sent to warn them that they would be punished for their spiritual adultery. Treated shamefully (818)(atimazo from a = without + time = honor) means to be treated with indignity, to cause to be disgraced, or to treat shamefully. It means to cause to have a low status involving dishonor and disrespect. All NT uses - Mk. 12:4; Lk. 20:11; Jn. 8:49; Acts 5:41; Rom. 1:24; Rom. 2:23; Jas. 2:6 Mark 12:5 "And he sent another, and that one they killed; and so with many others, beating some and killing others. that one: Mk 9:13 Ne 9:30 Jer 7:25-28 Mt 5:12 21:35,36 22:6 23:37 Lu 6:22,23,36 Mark 12 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 21:35 “The vine-growers took his slaves and beat one, and killed another, and stoned a third. 36 “Again he sent another group of slaves larger than the first; and they did the same thing to them. Luke 20:12+ “And he proceeded to send a third; and this one also they wounded and cast out. And he sent another, and that one they killed; and so with many others, beating some and killing others - The third (and others) received the worst fate of all - murder! (John the Baptist killed, Matthew 14:1–12) The maltreatment of many others depicts the amazing forbearance of the owner (i.e., God)! Hill points out that "This highly unusual reaction of the owner effectively displays the enormity of the guilt of the husbandmen. No ordinary individual would allow such a series of violent actions to continue against his servants. But this owner pictures God as the owner of the Israelite vineyard, and His practice toward her religious leaders was without parallel." Grassmick - Time and again God had sent prophets to Israel to gather fruits of repentance and righteousness (cf. Luke 3:8) but His prophets were abused, wounded, and killed (cf. Jer. 7:25–26; 25:4–7; Matt. 23:33–39). (See The Bible Knowledge Commentary )
Marcos 12
Lenski explains "Jesus must have told the parable so dramatically that the answer came spontaneously without a moment's hesitation. It is so correct because the minds of these pilgrims are centered on the objective facts as these are stated in the parable and are not yet directed toward who these vine-growers really are. The people thus follow their own sense of justice, that justice which will vindicate God's judgments on all unbelievers. The answer thus keeps to the parable. Jesus accepts it as his own, which leads Mark and Luke to write as they do.Mark notes that before they could reflect upon what they had just said, Jesus repeated their assessment, saying, "He will come and destroy the vine-growers, and will give the vineyard to others." The sudden realization of the significance of what had just been hastily stated suddenly dawned upon them causing others among their group to erupt with "May it never be!" (Luke 20:16+). (Borrow The interpretation of St. john's gospel) Barton - Over hundreds of years, Israel’s kings and religious leaders had rejected God’s prophets—beating, humiliating, and killing them. Most recently, John the Baptist had been rejected as a prophet by Israel’s leaders (Mk 11:30–33). Next Jesus, the beloved Son of God, already rejected by the religious leaders, would be killed. Jesus explained that the Jewish leaders would be accountable for his death because in rejecting the messengers and the Son, they had rejected God himself. God’s judgment would be spiritual death and the transfer of the privileges of ownership to others, namely, the Gentiles (see Romans 11:25–32+). In this parable Jesus spoke of the beginning of the Christian church among the Gentiles. God would not totally reject Israel; in ancient times he always preserved a remnant of faithful people. (LAC) Here we have the prophecy of the destruction of Jerusalem and the world-wide dispersion of the Jews A.D. 70, the call of the Gentiles, and the Church of Jesus Christ, the latter being the channel through which God is operating temporarily while Israel is in dispersion, and until Israel will be regathered at the second Advent, and restored to fellowship with and usefulness to God.
Marcos 12
Lenski - The climax of the (preceding) parable, the death of the son himself, is repeated in the first line of the psalm: “A stone which those building rejected,” (Borrow The interpretation of St. john's gospel) Daniel Akin - Interestingly, it is the same Psalm shouted by the people at His triumphal entry into Jerusalem in Mk 11:9-10+ (cf. Ps. 118:25-26+). It is clearly Messianic. He knows who He is and why He has come! (Mk 10:45+) The parable and His commentary make this abundantly clear! (Mark 12:1-12 God Sent His Son and We Killed Him) In Jesus’ quotation, the “son” of the parable became the stone of this prophecy; the “tenant farmers” of the parable became the builders. Have you not even read (anaginosko) this Scripture (graphe) - This is a slap in their face, a rebuke against their spiritual blindness (Mk 4:12+). "What a dig at the scribes and Pharisees and priests who considered themselves experts in the OT" (Apple) One can only imagine their reaction even to this opening question from Jesus! How dare Jesus question these authorities, who had come to question His authority! They may have read, but they lacked spiritual eyes to see and tender, humble hearts that trembled at His Word (Isa 66:2)! The Opposite of respecting and reverencing the Son is rejecting Him THE STONE (lithos) WHICH THE BUILDERS REJECTED (apodokimazo = reject after scrutiny!) - Jesus appeals to a seemingly insignificant statement in this Psalm which describes a stone which examined, found flawed and thrown aside by the stonemasons. But Jesus interpreted this prophecy in light of the New Testament revelation and thus He teaches that He Himself is the Stone Who was examined and rejected by the builders! The builders are the Jewish religious leaders who saw His miracles, who witnessed His sinless life, who saw His power over the natural and supernatural world (demons), and yet still chose to reject Him. Like the stonemasons, they made an examination of the "Stone" and refused to receive Him (Jn 1:11+). This Stone which was rejected was in fact the most important stone in the building! Jesus’ point was that He was the most important "Stone" in the "Building" of the Jewish nation, and even though this Stone was rejected, ultimately it would be the supreme Stone! This reminds me of an old Gospel song by Leon Patillo entitled Cornerstone. If you like songs with a little beat, give Cornerstone a listen. Hiebert - "The stone which the builders rejected”—the quotation begins with the very thought which climaxed His parable—His rejection by the Jewish leaders. Like the husbandmen rejecting the son, so the builders rejected the stone. The builders, those recognized as engaged in building the Lord’s spiritual temple, represent the Jewish priests and religious rulers. In their official activities, they were confronted with a stone, Christ Himself, which they rejected, subjected to their scrutiny, and condemned as failing to pass their test. (The Gospel of Mark: An Expositional Commentary) Ultimately the prophecy of the Stone which the builders rejected was fulfilled when the Jews cried out to Pilate "Crucify, crucify (both commands) Him!" (Lk 23:21+) But the rejected Stone would become the resurrected Stone when the stone was rolled away from His stone tomb and this would be marvelous in our eyes (and our eyes will behold this marvelous sight forever and ever. Amen)! Barton - Jesus used this metaphor of a stone to show that one stone can affect people different ways, depending on how they relate to it (see Isaiah 8:14–15+; Isa 28:16; Daniel 2:34+, Da 2:44–45+). Ideally they will build on it; many, however, will trip over it. At the Last Judgment, God's enemies will be crushed by it. At that time, Christ, the "building block," will become the "crushing stone." (1 Pe 2:8+) He offers mercy and forgiveness now, and he promises judgment later. (LAC) THIS BECAME THE CHIEF (kephale - fig. superior rank) CORNER (gonia - capstone) stone - Note that "stone" is added to the translation. "This" refers to the stone which the stonemasons examined and rejected in Psalm 118:22+. But what the Psalmist says is that this rejected stone would be the chief cornerstone (some interpret it as "capstone" a stone at the top of the wall binding the whole together and consummating the work). Cornerstone in its literal usage most often referred to the large stone placed in the foundation at the main corner of a building. In biblical times, buildings were often made of cut, squared stone. By uniting two intersecting walls, a cornerstone helped align the whole building and tie it together. In addition the cornerstone occasionally referred to the top or final stone of a building (capstone). To what does Jesus the chief corner stone relate to today? The church, for Paul writes to the Gentile believers in Ephesus So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, 20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, (Eph 2:19-20+) Hiebert - “Is become the head of the corner”—declaring the divine reversal of verdict of the religious leaders concerning the stone. The rejected stone became the head of the corner, architecturally the most important stone in the structure. The cornerstone is the stone binding together two adjoining walls, but it is not certain whether the stone is thought of as being placed at the bottom or at the top of the corner—probably the latter. Morison holds that the reference is “to a corner stone in the cornice.” Both positions could apply to Christ. (The Gospel of Mark: An Expositional Commentary) 🙏 THOUGHT - Regardless of which meaning one prefers, the important point is that Jesus is both the Foundation Stone and the Capstone! Anyone who believes in Jesus will come to experience that He is the Solid Rock on which they can build their life in this present age and the one to come. Amen! The phrase chief corner, in Greek kephale gonias, is a Hebraism which refers to the final stone in the building (according to the TDNT). The unique stone of the pinnacle corner is Christ Himself, Who is also the temple's foundation. He is both underneath all, upholding us, and above all, crowning us as our glorious Head. All glory to our Chief Corner Stone, the Messiah! The living Cornerstone is the first stone laid. All other stones are placed after it. It is the preeminent stone in time. (He 2:10+, Heb 6:19, 20+, Heb 12:2+). The Cornerstone is the supportive stone. All other stones are placed upon Him and held together by Him (Col 2:19+). They all rest upon Him. The Cornerstone is the preeminent stone in position and power and so it is with Christ Who is our support and our power. The Church’s one foundation Is Jesus Christ her Lord; She is His new creation By water and the Word: From heav’n He came and sought her To be His holy Bride; With His own blood He bought her, And for her life He died. - Samuel J Stone James Brooks has an interesting comment that "The Jews understood the stone (Ps 118:22) to be their own nation, which was rejected by other nations but which would be restored by the Lord. The early Christians understood it to be Jesus Christ (note especially Eph 2:20). Other “stone” passages are Rom 9:33 and 1 Pet 2:8, which quote Isa 8:14, and 1 Pet 2:6, which quotes Isa 28:16. (NAC) My Hope Is Built -- Edward Mote My hope is built on nothing less Than Jesus’ blood and righteousness. I dare not trust the sweetest frame, But wholly trust in Jesus’ Name. Refrain On Christ the Solid Rock I stand, All other ground is sinking sand; All other ground is sinking sand Stone (3037)(lithos) is a mass of hard consolidated mineral matter (English definition) which in Scripture refers both to a literal stone as when it is stated that God can raise up children of Abraham from the stones (Mt 3:9, Lk 3:8),, the stones of the Holy Temple (Mt 24:2, 13:1-2, Lk 19:44, 21:5-6), the stone that sealed Christ's tomb (Mt 27:60, 28:2, Mk 15:46, 16:3-4, Lk 24:2, Jn 20:1)l, etc. In the present context Jesus uses lithos in a figurative sense to describe Himself (cf Mt 21:44, Mk 12:10, Lk 20:17-18, Acts 4:11, Ro 9:32-33). Rejected (593)(apodokimazo from apo = off, away from, pictures separation of one thing from another + dokimazo = to test, examine, scrutinize to see whether a thing is genuine or not) means to reject or refuse to accept after testing, scrutiny or examination. The preposition apo- speaks of separation and thus conveys the picture of rejecting completely. In this context this verb means that the Jewish religious leaders examined Jesus and deemed as useless in their "building program" and thus rejected Him. What a vivid, tragic picture this verb apodokimazo presents!
Marcos 12
Lenski notes that historical records say there were "Thirteen trumpet-shaped, metal receptacles (shapharoth), each marked with a Hebrew letter, stood in the court of the women to receive the gifts of the worshipers for the benefit of the Temple and for the Temple tax. The singular , the gazophulakion, "the treasury," may refer to all of them. (The Interpretation of St. Luke's Gospel) Zodhiates - Among the Jews this was the sacred treasury kept in one of the courts of the temple (Neh. 10:37, 38; 13:4, 5, 7, 8; Esth. 3:9). According to the Talmudists, the treasury was in the court of the women where stood thirteen chests, called from their shape "trumpets," into which the Jews cast their offerings (Ex. 30:13f.) (Borrow The Complete Word Study Dictionary: New Testament ) Observing (imperfect tense)(2334) theoreo from theaomai = to look at closely, attentively or contemplatively) usually refers to physical sight but also means to gaze with interest and purpose, carefully examining and giving attention to details. Putting (906)(ballo) means they were throwing or casting their coins into the Temple treasury jars. Money (bronze, copper)(5475) chalkos Eng chalcography = art of engraving copper) refers to the metal itself such as copper, brass (alloy of copper and zinc - 1 Cor 13:1), bronze (alloy of copper and tin) (Rev 18.12). Chalkos was used of anything made of this metal, such as gong (1Cor 13.1), copper coins (Mt 10.9); more generally money (Mk 12.41) Moulton and Milligan speak of chalkos as a word meaning “bronze-money.” From two quotations of the second and third centuries, it appears that the word was used of money in general. All NT uses -Matt. 10:9; Mk. 6:8; Mk. 12:41; 1 Co. 13:1; Rev. 18:12 Rich (4145)(plousios from ploutos = wealth, abundance, riches) is an adjective which defines that which exists in a large amount with implication of its being valuable. Literally plousios refers to having an abundance of earthly possessions that exceeds normal experience. Related Resource: What does the Bible say about prosperity? | GotQuestions.org Mark 12:42 A poor widow came and put in two small copper coins, which amount to a cent. two small copper coins: Mk 12:42 Mark 12 Resources - Multiple Sermons and Commentaries Related Passages: Luke 21:2+ And He saw a poor widow putting in two small copper coins. James Tissot - The Widow's Mite Notice that Tissot adds to the Scripture by painting this scene with the woman carrying a child on her arm. GotQuestions.org comments that "It is interesting that, just before Jesus commented on the widow’s mite, He commented on the scribes “who devour widows’ houses” (Mark 12:40). The religious officials of the day, instead of helping the widows in need, were perfectly content to rob them of their livelihood and inheritance. The system was corrupt, and the darkness of the scribes’ greed makes the widow’s sacrifice shine even more brightly. “God loves a cheerful giver” (2 Corinthians 9:7), and He is faithful to take care of His own." A poor widow came and put in two small copper coins, which amount to a cent - Some writers say this was the smallest offering that it was legal to give (burt see Morris' comment below). She was unaware Jesus was watching (as best we can tell from the text). You had to strain to hear the faint, “Plink, plink.” Geddert - Her piety and personal sacrifice are to be applauded, but what is the cause of her poverty, and what will be done with her gift? Mark has just pictured Jesus condemning religious leaders who reduce widows to poverty (Mk 12:38–40). Leon
Marcos 12
Lenski - This was not a guess but an exercise of that supernatural knowledge which Jesus always employed wherever he needed it for his work. Let us remember, too, that God always has a special eye on widows and on orphans, and so Jesus does here also. This widow "threw in there two lepta," which were called so from their smallness, each was an eighth of an assarion, the two making a quadrans, about the fourth of a cent in value. Bengel remarks that she might have retained one of the two lepta. She has been judged by worldly wisdom which declares that she should have kept the money for her support, and that, as far as the Temple was concerned, her gift amounted to nothing. (Borrow The interpretation of St. john's gospel) Gotquestions make an interesting comment that "God sees what man overlooks. The big gifts in the temple were surely noticed by people; that’s probably what the disciples were watching. But Jesus saw what no one else did: He saw the humble gift of a poor widow. This was the gift that Jesus thought worthy of comment; this was the gift that the disciples needed to be aware of. The other gifts in the treasury that day made a lot of noise as they jingled into the receptacles, but the widow’s mites were heard in heaven." (Ref) Bock - This is Luke’s fourth “silent” example (the woman who anoints Jesus, Mary, and Lazarus). She says nothing, but her actions speak volumes. On widows, see the exegesis of Luke 18:3+. Luke has much to say about widows and the poor (Luke 2:37; 4:25–26; 7:12; 21:1–4; Acts 6:1–7; 9:39). (Baker Exegetical Commentary on the NT: Luke) Copper coins (3016)(leptos from from leptós = thin) means something scaled down or light, a small coin, mite. Leptos denotes a small Jewish coin which is the only Jewish coin mentioned in the New Testament. Only in Mk. 12:42; Lk. 12:59; Lk. 21:2. Used in Genesis of Pharaoh's dream of gaunt cows and thin ears of corn (Ge. 41:3-4; 41:6-7, et al). "Ellis (1974: 239) computes the value (OF LEPTOS) as one one-hundredth of a denarius, thus one one-hundredth of the average daily wage—a very small sum indeed!" (Bock) Wikipedia - In Jesus' times in Judea, the small copper coin was called a lepton; there was no coin called by the English term "mite" at that time. However, there was a mite in the time of the creation of the King James Bible, as indeed there had been at the time of earliest modern English translation of the New Testament by William Tyndale in 1525. The denomination was well known in the Southern Netherlands. Both the duke of Brabant and the count of Flanders issued them and they were sometimes imitated in the North. English poet Geoffrey Chaucer refers to the myte in his unfinished poem Anelida and Arcite (c. 1370).[8] Originally, the Brabant mijt (maille in French) was 1/76 stuiver, the Flemish mijt 1/48 stuiver. When the two areas were united under the dukes of Burgundy and later under the Habsburgs, the rate of the mijt was set at 1/32 stuiver. More important, they were the very smallest copper coins. By 1611, they were no longer minted, but they were still in circulation. Related Resources: What does the Bible say about how widows are to be treated? | GotQuestions.org Torrey's Topical Textbook Widows American Tract Society Widow Bridgeway Bible Dictionary Widow Baker Evangelical Dictionary Widow Easton's Bible Dictionary Widows Fausset Bible Dictionary Widow Holman Bible Dictionary Poor, Orphan, Widow Hastings' Dictionary of the Bible Widow Hastings' Dictionary of the NT Widow Widows Smith Bible Dictionary Widow International Standard Bible Encyclopedia Widow McClintock and Strong's Bible Encyclopedia Widow The Jewish Encyclopedia Widow Should we tithe off our gross or net income? How can I become a more cheerful giver? What is the difference between tithes and offerings? What was the firstfruits offering? Should Christians give a firstfruits offering today? If you have a lot of debt, can you temporarily stop tithing while paying off the debt? Below is a table describing what is thought to be the prescribed Temple offerings which were to be placed in the thirteen trumpet-shaped collection boxes, each with an inscription indicating the use to which its contents would be put (e.g., "The Half-Shekel Tribute", etc). Notice that 9 offerings were mandated and four were voluntary. Historians describe the treasury as having 13 chests for money collection. Each chest had a different purpose: 1. To pay this year’s taxes. 2. To pay last year’s taxes. 3. To pay for the offering of two birds. 4. To make a donation for other birds. S. For work at the altar. 6. To purchase frankincense. 7. For gold for the interior of the holy of holies. 8. For money left over from the sacrifice of sin. 9. For money left over from the transgression or guilt offering. 10. For money left over from the bird sacrifice for a woman with blood. 11. For offerings required after a Nazarite vow. 12. For money left over for leper sacrifices. 13. For money to be used for burnt offerings. Mandated Offerings 1 Half-shekel tribute Offerings left over from sacrifices 8 Sin offering 2 9 Trespass offering 3 Turtledove offering Voluntary Offerings 10 Offerings of birds 4 Pigeon offering 11 Nazarite offering 5 Wood 12 Cleansed leper 6 Incense 13 General offering 7 Golden vessels Mark 12:43 Calling His disciples to Him, He said to them, "Truly I say to you, this poor widow put in more than all the contributors to the treasury; this poor widow: Ex 35:21-29 Mt 10:42 Ac 11:29 2Co 8:2,12 9:6-8 Mark 12 Resources - Multiple Sermons and Commentaries Related Passages: Luke 21:3+ And He said, “Truly (alethos) I say to you, this poor widow put in more than all of them; Calling His disciples to Him, He said to them, "Truly I say to you - Truly ( amen) expresses the importance and authority to what follows! This poor widow put in more than all the contributors to the treasury - She literally put in less, but Jesus assesses her gift as more. He does not say it is better, but just that it is more than all the others. He will explain this "quantifying" statement in the next verse. Poor (Lk 21:3+ uses a different Greek word for poor = penichros)(4434)(ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Uses in Mark - Mk. 10:21; Mk. 12:42; Mk. 12:43; Mk. 14:5; Mk. 14:7; Widow (5503)(chera = feminine of cheros = bereft of one's spouse) means bereaved as would be a widow whose husband had died. The idea of neediness is often associated with chera, and it is also often linked with orphans (Mt 23:14; Mk 12:40, 42-44). Question - What does Jesus want us to learn from what He said about the widow’s mite? Answer: The Gospels of Mark and Luke both relay an incident involving a widow’s gift to God. She didn’t give much—just two mites—or did she? The story is often called the story of the widow’s mite or the story of the widow’s offering. One day, Jesus was sitting with His disciples near the temple treasury watching people depositing money into the offering receptacles. The court of women held thirteen such receptacles, and people could cast their money in as they walked by. Jesus watched as the rich were contributing large sums of money, but then along came a widow with two small coins in her hand. The ESV calls them “two small copper coins, which make a penny” (Mark 12:41). The KJV calls the coins “mites.” These were the smallest denomination of coins. The widow put her coins into the box, and Jesus called His disciples to Him and pointed out her action: “Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on” (Mark 12:43–44; cf. Luke 21:1–4). There are several things that the story of the widow’s mite teaches us. First, God sees what man overlooks. The big gifts in the temple were surely noticed by people; that’s probably what the disciples were watching. But Jesus saw what no one else did: He saw the humble gift of a poor widow. This was the gift that Jesus thought worthy of comment; this was the gift that the disciples needed to be aware of. The other gifts in the treasury that day made a lot of noise as they jingled into the receptacles, but the widow’s mites were heard in heaven. Second, God’s evaluation is different from man’s. The widow’s two mites added up to a penny, according to man’s tabulation. But Jesus said that she had given more than anyone else that day (Mark 12:43). How could this be, when “many rich people threw in large amounts” (Mark 12:41)? The difference is one of proportion. The rich were giving large sums, but they still retained their fortunes; the widow “put in everything—all she had to live on” (Mark 12:42). Hers was a true sacrifice; the rich had not begun to give to the level of her sacrifice. Third, God commends giving in faith. Here was a woman in need of receiving charity, yet she had a heart to give. Even though the amount was negligible—what could a widow’s mite buy?—she gave it in faith that God could use it. The widow’s faith is also evident in the fact that she gave the last of her money. Like the widow of Zarephath, who gave her last meal to Elijah (see 1 Kings 17:7–16), the widow in the temple gave away her last means of self-support. Does that mean the widow left the temple completely destitute, went home, and died of starvation? No. The Bible teaches that God provides for our needs (Matthew 6:25–34). We don’t know the details of this particular widow’s future, but we can be certain that she was provided for. Just as God provided for the widow and her son in Elijah’s day (1 Kings 17:15–16), God also provided for the widow in Jesus’ day. It is interesting that, just before Jesus commented on the widow’s mite, He commented on the scribes “who devour widows’ houses” (Mark 12:40). The religious officials of the day, instead of helping the widows in need, were perfectly content to rob them of their livelihood and inheritance. The system was corrupt, and the darkness of the scribes’ greed makes the widow’s sacrifice shine even more brightly. “God loves a cheerful giver” (2 Corinthians 9:7), and He is faithful to take care of His own. (Source: GotQuestions.org) Mark 12:44 for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on." put in out of Mk 14:8 1Ch 29:2-17 2Ch 24:10-14 31:5-10 35:7,8 Ezr 2:68,69 Ne 7:70-72 2Co 8:2,3 Php 4:10-17 all she owned: De 24:6 Lu 8:43 15:12,30 21:2-4 1Jn 3:17 Mark 12 Resources - Multiple Sermons and Commentaries Related Passages: Luke 21:4+ for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on.” For (gar) - Term of explanation.. Explains what He means that she put in more than all the contributors. In this case Jesus is explaining how He could make the paradoxical statement that even though she gave less than others, she really gave more. Of course, the only way He could know this fact (that she gave all she had to live on) is by His omniscience. they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on - So the reason she gave more is not because of the quantity she gave, but the proportion she gave. Notice Jesus neither condemns the rich for not giving like the poor widow. But neither does He laud the poor widow for giving a greater proportion (literally 100%). He is simply stating the contrast between the givers. Geoffrey Smith writes "She possesses what God loves: faith. She believes he will meet all of her needs." (A Closer Look at the Widow's Offering) Read the passage again. Does Jesus say ANYTHING about her great faith (as He often did in other situations -cf Mt 8:10, 15:28, Lk 7:9)? Does He turn to His disciples and tell them they need this kind of faith so that God will meet all their needs? He does not say that so Smith seems to be "reading between the lines" interpreting the text as saying something it does not actually say. Again, it seems that the interpretation of Lk 21:1-4 of the widow in a positive light is so fixed in the writings of Christendom that it is difficult to even consider the alternative possibility that it might not be as positive as it has been interpreted over the years. The poor widow's degree of sacrifice is given great weight, but history is replete with stories of those who have given great sacrifice for a cause they believed in. Given that she is casting money in the Temple treasury, it seems fair to say that she is supportive of the religious system that her money will go to undergird. So sacrifice by itself is no indicator of one's faith in Jesus. Here is an example of great sacrifice from the daily readings of the Joshua project that literally shocked me... The Bishnoi are a community of nature worshippers. The guru who founded the sect directed the worship of lord Vishnu (Bishnu), hence the name Bishnoi. On one day in the year 1730, 363 Bishnoi individuals voluntarily gave up their own lives in order to spare the cutting of trees growing near their village. The first lady to resist the tree cutters said, "If a tree is saved even at the cost of one's head, it's worth it." The axe intended for the tree severed her head, the first of 363 sacrifices! (Reference) The point is that the degree of one's sacrifice does not necessarily equate with the certainty of one's salvation. Generally conservative and otherwise good observers of the Biblical text seem to be adding many assumptions to this poor widow's "spiritual portfolio," but doing so without definitive Biblical support. The statements by many seem to be based on their presuppositions rather than on the text. Here is another example: Thomas
Marcos 12
Lenski - It is the quality that makes a gift more or less in Jesus' eyes....Gifts that are given out of our superfluous income and gifts that are given out of want and necessity are not on the same level. To give the latter requires much more in our hearts than to give the former....No man lives by the bread he is able to buy; millionaires die as did Dives with his tables loaded—not only beggars like Lazarus. We live only by the word that goes forth out of God's mouth, by his will that is expressed in that word. When this widow gave all the living she had she gave herself completely into the hands of God. Her last act with the final bit of her living was an act of worship in true faith that now looked only unto God who cares for the destitute who trust in him. Did the widow starve? I do not think so. But let us not overdraw the picture. She has been pictured as going home with a heart singing with joy. Let us rather say that she was ready to starve if that were God's will. She was ready to accept that from the God she trusted. And if God did not let her starve, she took what he sent her as being sent only by him. To live thus and to give thus with such a faith means to earn the highest commendation of Jesus. (Borrow The interpretation of St.luke's gospel) Life Application Commentary - She gave everything and trusted God to care for her. Jesus wanted the disciples to see this lesson in total surrender of self, commitment to God, and willingness to trust in God’s provision. David