Volume II Part 10 (1/2)
How _terrible_ then is death, but how _delightful_! Death is the _end_ of life; death is the _beginning_ of existence! Death _closes_ our prospects, and death _opens_ them! Death _debases_ our nature--death _purifies_ and _exalts_ it! ”Let me die the death of the righteous, and let my last end be like his!”
Curiosity, ever disposed to pry into what the wisdom of G.o.d has not thought proper to reveal, has frequently inquired into the history of Lazarus after his resurrection. It has been asked, what were his feelings, what the nature of his recollections, and what the topics of his conversation? Did he communicate to his sisters any important intelligence from the invisible state, or was he withheld by any divine interdiction from explaining the secrets of his prison-house? Was it not to be expected that some record of those transactions in which he afterward engaged, or of the manner in which he was at last removed from the world, should have been given in Scripture, or of the impressions of his mind respecting the amazing changes which he had experienced?
The probability is, that Lazarus had no remembrance of the state into which he had pa.s.sed during the four days of his interment; and that, as it could answer no good purpose to himself or others to perpetuate in this world impressions suited only to the spirit in another condition of existence, the images of those realities were obliterated from his mind, like the visions of a dream that have for ever vanished away. It is sufficient for _us_, as it was enough for _him_, to know that the doctrine of the resurrection was exhibited to the Jews, with an evidence which, but for the violence of their prejudices, must have proved to all, as it did to many of them, irresistibly convincing.
Six days before the pa.s.sover, Lazarus appears again upon the page of Scripture history, at supper with Jesus at Bethany; but our attention is less directed to him than to his sisters and their divine Guest. Martha, as usual, was busied with domestic preparations; and Mary, with her characteristic zeal and affection, ”took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.”
The disciples were displeased at what they deemed this _waste_ of the rich balsam, and murmured against her. One of them especially, Judas Iscariot, exclaimed, ”Why was not this ointment sold for three hundred pence, and given to the poor?” [39] But this objection, so far from being dictated by any kindness for the needy, arose entirely from his eagerness to increase the store with which he was intrusted, and which he was intending to appropriate to himself. Aware of this design, and disapproving the uncharitable disposition manifested by his disciples, Jesus reproved them; and expressed his satisfaction with Mary's conduct as indicative of a regard for which she should hereafter be celebrated throughout the world. He intimated that he should soon leave them, and that this might be considered as an expression of fondness towards a friend who might be almost viewed as already dead, and to whom she would have few other opportunities of testifying her affection.
And shall not we be ready to consecrate our most valued possessions to the service of such a Master? Shall we hesitate to devote to him whatever he claims, or whatever we can bestow? Shall we feel a moment's reluctance to aid his cause by the application of some considerable part of our pecuniary resources to his church and people? He has bequeathed his poor to our care, and it is a solemn charge; neglecting which we shall miss the honor of his final benediction; but fulfilling it, we may indulge the delightful hope that he will recompense even the most trifling attention, and inscribe upon each future crown, in characters visible to the whole intelligent universe, _he_ or ”_she_ HATH DONE WHAT SHE COULD.”
The Poor Widow.
Chapter VIII.
Account of Christ's sitting over against the Treasury--He particularly notices the Conduct of an obscure Individual--She casts in two Mites--it is to be viewed as a religious Offering--the Ground on which it is eulogized by Christ--the Example honorable to the female s.e.x--People charitable from different Motives--two Reasons which might have been pleaded as an Apology for withholding this Donation, she was poor and a Widow--Her pious Liberality notwithstanding--all have Something to give--the most trifling Sum of Importance--the Habit of bestowing in pious Charity beneficial--Motives to Grat.i.tude deduced from the Wretchedness of others, the Promises of G.o.d, and the Cross of Jesus.
Uncharitableness does not seem to have been characteristic of the Jews at any period of their history, who erred rather on the side of ostentation than of parsimony. During the three great annual festivals, the offerings to the temple were very considerable, and of various kinds; although, in the time of Christ, the country was in a state of comparative depression, as tributary to the Roman empire. Many individuals, however, were no less distinguished for their liberality than their opulence. But it is common to be deceived by appearances; and an action which we may estimate as good, may be of little value in the sight of that Being who ”searcheth the reins and _hearts_,” and who will ”give to every one according to their works.”
In the history before us our Saviour is represented as sitting ”over against the treasury;” for though on every proper, and almost on every possible occasion, he addicted himself to solitude, both for the purpose of exemplifying the propriety of frequent retirement, and of obtaining spiritual refreshment; yet, at other times, he mixed with society to notice and to correct the follies of mankind. His observant eye could not overlook the minutest diversities of human character; and he never permitted a favorable opportunity of deducing from these appearances salutary lessons for his disciples, to pa.s.s unimproved. Happy, thrice happy men, to have such an Instructer at hand--to live so near the ”Light of the world”--to have constant and intimate access to him, ”in whom dwelt all the treasures of wisdom and knowledge!” And happy, thrice happy we, notwithstanding our comparative disadvantages of time and circ.u.mstance, who possess the recorded instructions of ”the faithful and true Witness,”
in the page of inspiration, while ”darkness covers” so vast a proportion of ”the earth, and gross darkness the people!”
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 a.s.sumed 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 pa.s.sed 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 G.o.d. If some came in the temper of the boasting Pharisee, who is represented as professing to pray in these words, ”G.o.d, 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 t.i.thes of all that I possess”--others, no doubt, as they cast in the liberal offering, felt if they did not exclaim with the publican, ”G.o.d, be merciful to me a sinner.”
Although the Son of G.o.d has rea.s.sumed his glory, being exalted ”far above all princ.i.p.ality, 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 peris.h.i.+ng 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 G.o.d, 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 astonis.h.i.+ng 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 ”G.o.d 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 G.o.d, 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 trespa.s.s-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 trespa.s.s-offering_. 11. _For whosoever would offer an offering of the herds_.
Our Saviour eulogized the gift of this good woman less, probably, on account of its comparative superiority to the more splendid donations of opulent contributors to the treasury, whose circ.u.mstances were so widely different from hers, than because her motives were more pure and pious.
The intention to purchase renown or self-approbation, diminishes the excellence of the most costly offering; while the simple desire to honour G.o.d and promote his cause, superadds substantial worth to the meanest donation. Jesus Christ perceived the workings of genuine faith and love in this woman's heart, and estimated them at a price above the choicest jewels or the purest gold.