Mark 12:44

ey cast stones and wounded him in the head - Or rather, as most learned men agree, they made short work of it, εκεφαλαιωσαν. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. Ανακεφαλαιοομαι signifies to sum up, to comprise, and is used in this sense by St. Paul, Rom 13:9 . From the parable we learn that these people were determined to hear no reason, to do no justice, and to keep the possession and the produce by violence; therefore they fulfilled their purpose in the fullest and speediest manner, which seems to be what the evangelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, De Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word λιθοβολησαντες, they cast stones, be omitted, as it is by BDL, the Coptic, Vulgate, and all the Itala. Verse 7 This is the heir - So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things. The inheritance shall be ours - By slaying him we shall maintain our authority, and keep possession of our revenues. Verse 9 And will give the vineyard unto others - The vineyard must not perish with the husbandmen; it is still capable of producing much fruit, if it be properly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles. - And under their ministry, multitudes were brought to God before the destruction of Jerusalem. Verse 13 And they send unto him - See this, and to Mar 12:17 , largely explained on Mat 22:15-22 (note). Verse 15 Shall we give, or shall we not give? - This is wanting in the Codex Bezae, and in several versions. Verse 18 See this question, concerning the resurrection, explained in detail on Mat 22:23-32 (note). Verse 23 When they shall rise - This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful. Verse 27 But the God of the living - Θεος, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it. Verse 30 Thou shalt love the Lord - On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on Mat 22:37 , etc. Verse 32 And the scribe said - The answer of the scribe, contained in Mar 12:32-34 , is not found either in Matthew or Luke. This is another proof against Mark's supposed abridgment. Verse 34 Thou art not far from the kingdom of God - This scribe appears to have been a prudent, sensible, and pious man; almost a Christian - so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus. Verse 35 How say the scribes - See Mat 22:41 , etc. Verse 37 The common people heard him gladly - And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received. Verse 38 Beware of the scribes - See on Mat 23:1 (note), etc. Verse 41 Cast money into the treasury - It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in Much, πολλα, (many), this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Luk 21:1 , and see the note on Mat 5:26 . The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him. Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich. In the preceding account, Mar 12:41 , it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions. I. Christ the observer. 1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him. 2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! "God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good. 3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him. 4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance. 5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labors, sufferings, expenses, success, etc., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way. II. See the judgment Christ forms of our actions. 1. He appears surprised that so much piety should be found with so much poverty, in this poor widow. 2. He shows that works of charity, etc., should be estimated, not by their appearance, but by the spirit which produces them. 3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done. 4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὁλον τον βιον αὑτης, her whole life, i.e. all that she had to provide for one day's sustenance, and could have no more till by her labor she had acquired it. What trust must there be in the Divine Providence to perform such an act as this! Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to God and the poor. A lesson of reproof to the poor, who, through distrust of God's providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself. Introduction Jesus predicts the destruction of the temple, Mar 13:1 , Mar 13:2 . His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mar 13:3 , Mar 13:4 ; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mar 13:28 , Mar 13:29 ; asserts the absolute certainty of the events, Mar 13:30 , Mar 13:31 ; shows that the precise minute cannot be known by man, Mar 13:32 ; and inculcates the necessity of watchfulness and prayer, Mar 13:33-37 . Verse 1 See what manner of stones - Josephus says, Ant. b. xv. chap. 11: "That these stones were white and strong, Fifty feet long, Twenty-Four broad, and Sixteen in thickness

nto the treasury: and many that were rich cast in much. 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. 43 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: 44 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. This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe, I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor's-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Acts x. 2 , 4 . It is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them ( 1 Cor. xvi. 2 ), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses. II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men. III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things. IV. There was a poor widow that cast in two mites, which make a farthing ( v. 42 ); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it ( v. 43 ); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, v. 44 . Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph. iv. 28 . 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, 2 Cor. viii. 2, 3 . When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy. We have here the substance of that prophe

Of their abundance. Of their superfluous store. They have given what they did not need. They could afford it as well as not; and in doing it they have shown no self-denial. She of her want. Of her poverty. All her living. All that she had to live on. She trusted in God to supply her wants, and devoted her little property entirely to him. From this passage we may learn: (1.) That God is pleased with offerings made to him and his cause. (2.) That it is our duty to devote our property to God. We received it from him; and we shall not employ it in a proper manner unless we feel that we are stewards, and ask of him what we shall do with it. Jesus approved the conduct of all who had given money to the treasury. (3.) That the highest evidence of love to the cause of religion is not the amount given, but the amount compared with our means. (4.) That it may be proper to give all our property to God, and to depend on his Providence for the supply of our wants. (5.) That God does not despise the humblest offering, if made in sincerity, He loves a cheerful giver. (6.) That there are none who may not in this way show their love to the cause of religion. There are few, very few scholars in all our Sabbath schools, who may not give as much to the cause of religion as this poor widow; and Jesus would be as ready to approve their offerings as he was hers, and the time to begin to be benevolent and to do good is in early life, in childhood. (7.) That it is every man's duty to make inquiry, not how much he gives, but how much compared with what he has; how much self-denial he practises, and what is the motive with which it is done. (8.) We may remark that few practise self-denial for the purposes of charity. Most give of their abundance--that is, what they can spare without feeling it--and many feel that this is the same as throwing it away. Among all the thousands who give to these objects, how few deny themselves of one comfort, even the least, that they may advance the kingdom of Christ! (y) "abundance" 1Chr 29:3,17, 2Chr 24:10 (z) "even all her living" De 24:6