In the situation which Jesus had chosen, he distinctly saw the people casting money into the treasury, and particularly noticed the large sums which many rich persons contributed to this sacred fund. Little did they suspect what an eye was upon them, watching their movements, and estimating their motives! It is probable that the majority of those who came to present their gifts on this occasion, had no personal knowledge of the Saviour, who assumed no extraordinary appearance, excepting that of extreme poverty of condition and deep humiliation of spirit; and that of those who might recognize him, some had been so discomfited by his superior wisdom in the field of argument, as to feel no inclination either to dare another contest, or to submit to his decisions; others were too indolent to make inquiries after heavenly truth, too ignorant to penetrate beyond his humble exterior, or too fearful to incur the censure of ecclesiastical authority, for seeming by a respectful approach to become his disciples; while few, if any, who passed by, were aware that "he knew what was in man."
If there were many among the wealthy contributors to the treasury who gave from motives of vanity and ostentation, it is reasonable to believe that others were characterized by genuine benevolence, and as such approved by their unknown observer. They were not influenced either by a spirit of rivalry or pride, but devoutly wished to be serviceable to religion and acceptable to God. If some came in the temper of the boasting Pharisee, who is represented as professing to pray in these words, "God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican: I fast twice in the week, I give tithes of all that I possess"--others, no doubt, as they cast in the liberal offering, felt if they did not exclaim with the publican, "God, be merciful to me a sinner."
Although the Son of God has reassumed his glory, being exalted "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;" he minutely investigates the characters and actions of men, and will hereafter "appear in the clouds of heaven with power and great glory," for the purpose of "rendering to every man according to his deeds." The proceedings of that day will be marked by the utmost impartiality and justice, founded upon a perpetual and complete inspection of all human actions, and a most perfect knowledge of their motives.
"Can we think, O Saviour, that thy glory hath diminished aught of thy gracious respects to our beneficence? or that thine acceptance of our charity was confined to the earth? Even now that thou sittest at the right hand of thy Father's glory, thou seest every hand that is stretched out to the relief of thy poor saints here below. And if vanity have power to stir up our liberality, out of a conceit to be seen of men; how shall faith encourage our bounty in knowing that we are seen of thee, and accepted by thee? Alas! what, are we the better for the notice of those perishing and impotent eyes, which can only view the outside of our actions; or for that waste wind of applause, which vanisheth in the lips of the speaker? Thine eye, O Lord, is piercing and retributive. As to see thee is perfect happiness, so to be seen of thee is true contentment and glory.
"And dost thou, O God, see what we give thee, and not see what we take away from thee? Are our offerings more noted than our sacrileges? Surely, thy mercy is not more quicksighted than thy justice. In both kinds our actions are viewed, our account is kept; and we are as sure to receive rewards for what we have given, as vengeance for what we have defaulted. With thine eye of knowledge, thou seest all we do; but we do well, thou seest with an eye of approbation!" [[40]]
After stating the general notice which Jesus Christ took of the variety of opulent contributors to the treasury, the sacred narrative informs us of his particularly remarking the offering of a certain individual, whom he exhibited to his disciples as a pattern of unrivalled generosity. The comparative value and magnitude of this gift are recorded; and though the name of this honorable character is concealed, the benevolent deed can never be forgotten.
We are not informed of the sums given respectively by wealthy persons upon this occasion, but only in general that they were very considerable: "many that were rich cast in much." It is astonishing what large contributions have been sometimes advanced for charitable and other religious purposes: and from knowing that Jesus Christ selected for remark, and distinguished by an extraordinary eulogium, the offering of a certain woman to the treasury, we are eager to inquire who was the donor, and what the gift so celebrated.
But we must suspend our prejudices. Let us remember, that "God seeth not as man seeth"--that our calculations of value and of magnitude are often false, because we do not use the balances of the sanctuary, but are governed by the erroneous opinions of mankind--and then we shall be prepared to learn, that on that memorable day, when Jesus sat over against the treasury beholding the numerous and splendid donations of the rich, a female, a widow, "cast in more than they all"--more than any one individually, and more than all collectively!
What then were her resources? Was she some Eastern potentate, who, like the queen of Sheba, "came to Jerusalem with a very great train, with camels that bare spices, and very much gold and precious stones"--a queen who was able to present Solomon with "a hundred and twenty talents of gold, and of spices very great store, and precious stones?" No, she was a poor widow! Our astonishment increases. But some poor persons have great future prospects, or great present connections. Had she then sold an hereditary reversion, or borrowed extensively of some wealthy friends, and impelled by a zeal for God, given it to the treasury? No--she gave only out of her poverty--"she threw in two mites, which make a FARTHING," or about two pence, according to the proportionate value of English money. [[41]] This was the donation that led Jesus to call his disciples, and address them thus, "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."
It is proper to remark, that this gift was rather religious than charitable, the offering of piety as distinguished from that of almsgiving. This will be obvious, upon considering that the contributions to the treasury were not for the support of the poor, but for the supply of sacrifices and other necessary services. Dr. Lightfoot states that there were thirteen treasure-chests, called Shopheroth, and collectively Corban or Corbonah, which were placed in that part of the temple denominated the Court of the Women. Two of these chests were for the half shekel, which every Israelite was to pay according to the law; and eleven others were appropriated to the uses specified in their respective inscriptions. 1. For the price of the two turtle-doves, or two young pigeons. 2. For the burnt-offering of birds. 3. For the money offered to buy wood for the altar. 4. For those who gave money to buy frankincense. 5. For those who offered gold for the mercy-seat. 6. For the residue of the money for the sin-offering. 7. For the residue of the money for a trespass-offering. 8. For the residue of an offering of birds. 9. For the surplus of a Nazarite's offering. 10. For the residue of a leper's trespass-offering. 11. For whosoever would offer an offering of the herds.