Sermon and Worship Resources

Mark 12:41-44 · The Widow’s Offering

41 Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. 42 But a poor widow came and put in two very small copper coins, worth only a fraction of a penny.

43 Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others. 44 They all gave out of their wealth; but she, out of her poverty, put in everything--all she had to live on."

Giving with Open Hands

Mark 12:41-44

Sermon
by Thomas Peterson

A couple stands before the pastor in the midday service. He asks, “Who gives this woman to be married to this man?” The father says, “I do.” Then the father takes the right hand of the bride in his right hand and places it into the right hand of the pastor who, in turn, places it in the right hand of the groom.

The vows are given, and the groom, having taken the right hand of the bride, says, “I, John, take thee, Mary, to be my wedded wife.” Dropping hands, the bride offers her right hand to the groom and, as he gives his, says, “I, Mary, take thee, John, to be my wedded husband.” As a symbolic action, the open hand is extended each to the other as each is given and received in marriage.

The ritual of marriage is the highest symbol of man and woman in love. These symbolic actions contain great mystery. We all know that if one partner does not give and receive in a full and open way, dire consequences can result. We have intimate acquaintance with the pain and tragedy that follows when a man and woman do not commit themselves completely.

Transactions on a lesser scale take place every day. Giving and receiving gifts matters greatly. I will illustrate three ways we express the nature of giving. We give with the back of our hands, with closed hands, and with open hands.

1. The back of the hand. A very stately usher, after receiving his offering from the congregation would stand at the back of the aisle awaiting the end of the offertory. Reaching in his watch pocket, he would pull out a dime, hold it a moment over the plate, and then drop it in. The pastor thought that for a man of substance to give in this way was to give with the back of his hand. The pastor later learned that the man gave generously by check. The dime was not a back-of-the-hand gift but a symbolic act of not returning a plate without some gift of his in it.

Imagine a scene in which the boss sits behind a big desk. The time is just before Christmas. Envelopes are spread out on the desk with names on them. One by one the employees go into the inner sanctum. The boss looks up, “You, you’re Ed, aren’t you?”

“Yes, Mr. Jones.”

Mr. Jones shoves the envelope toward Ed with the back of his hand and an imperceptible grunt, “Mer’ Cs’ms.” No one needs to draw a diagram of the hurt that goes into that scene. The gift, given without personal feeling carries more power to demean than the money has power to buy.

We are saturated with illustrations of parents who work night and day to provide their children with everything money can buy, while withholding time and attention. To give with the back of the hand implies that little care or affection goes with the gift. After a while the gift itself fades into insignificance. Such gestures are more often an insult than a recognition.

2. Closed hands. I call these computerizing hands. Before the gift is released, circuits go into action computing the return. Theo, on the Bill Cosby Show, was sorely distressed because he had given away a privilege he longed for himself. He had received a pass entitling one person to dance with a gorgeous girl on a TV show. Wishing to be polite he had offered the pass to Cockroach, his best friend. Cockroach said, “No, you go.” Theo said, “No, you go.” After a series of “No, you go,” “No, you go,” Cockroach grabbed the ticket and rushed into the studio. Theo was devastated. Upon returning home, he took out his frustration on his family. His mother, Clare, finally found out why he was so out of joint. She told him, “Next time you give somebody something make sure you want to. Don’t expect anything in return.” Her remark brought back memories of the many times the same thing has happened to me. “Don’t give and expect anything in return.” Don’t give with closed hands.

A friend had a protective mother. During his college years she often visited his dorm room, made an inventory of needed clothing and replaced each item. Bill never needed to think about such mundane concerns. When I knew him he and his wife had just had a child. No sooner was the child born than the mother came forth with a long, itemized bill, listing every item she had purchased for him. This so angered the couple that they dedicated themselves to paying her off as soon as possible. A loving gesture turned out to be a closed-hands service.

3. Open hands. When we give with open hands we neither shove a gift at another nor compute the return. Along with the gift goes personal recognition. It does not have to be love or lifelong devotion; it can be respect for a job well done, recognition of effort, appreciation for an attitude or a simple desire to make another happy.

Marriage would no longer be the primary institution for founding a home if the self were not given wholly with open hands. There is neither bargaining nor bartering. Parents continue giving themselves unconditionally, with open hands.

The great heroes of the world St. Francis, Ghandi, Martin Luther King, Jr. and the widow in our text all gave unconditionally. And, of course, Jesus gave unconditionally of himself to save us all. Gifts may also be received in the same three ways.

1. With the back of the hand. A spoiled child accepts a gift and says, “Is this all?” Certainly the child does not receive by opening herself. Instead she has no conception of gratitude, only of self.

A young man belonged to an Irish immigrant family. Because they were poor and lived on the wrong side of the tracks, he felt inferior. His job, however, put him in contact with privileged people. He very much admired the woman who ran the office where he worked. One day he courageously brought her a piece of cake from home. The next morning he accidentally found it in the trash. It had been received with the back of the hand. In such transactions there is no human contact. The human ingredient which makes the event a gift is missing.

2. Receiving with closed hands. Here again I call these computer hands. Christmas comes and a person receives a magnificent stereo system. “Oh, well, thanks....” He had expected a Mack Truck! Never enough, no matter how much is given. Is it big enough or just right enough to bring forth genuine gratitude? The attitude in receiving is carefully computed to work out the best results for the receiver. I’m sure we all know people who receive with subtle calculations.

Many people resent generous gifts, not openly, but deep within their souls. It seems that the more generous the gift, the greater the barrier. Resentment at being put in an inferior position results. “Thanks,” but not “Oh, thank you so much.” Responses like these can destroy relationships. I remember a man whose mother gave him a large sum of money as a down-payment for a house. A mother-in-law apartment was to provide her a place to live. Within a few years she was asked to leave. Certainly the man and his wife had received with closed hands.

Receiving with closed hands is a way of avoiding giving oneself to another.

3. Receiving with open hands. Folk wisdom has it that it is harder to receive than to give. Great self-assurance is required to let another do for us, when the normal temptation is to attempt to give more than the other. We find it hard not to one-up the other.

Jesus says that we must be like a little child to receive him. Marriage cannot be truly experienced without innocent receiving. The three uses of the hand give us a way to look at how we approach Jesus. How do we give ourselves to him; and, at the same time, how do we receive him?

1. With the back of the hand? Some of the cheapest evaluations of religion come out here. “I love that church. I give pies to all the suppers.”

“Do you attend?”

“Oh, no,” is the reply. This approaches religion with the back of the hand.

“I love every word in that Bible,” is said unctuously. But does the person read it, explore its meanings, and live by its instructions? No, but the Bible is loved devoutly. This approaches God with the back of the hand.

“I love Jesus as much as the next person,” goes a pious refrain. Again, the back of the hand. Likewise, “If everybody would obey the Ten Commandments, we’d have real Christianity,” without knowing the commandments, much less exploring their implications for behavior.

In such ways people deceive themselves, play games, try to maintain a public image, and speak profound wisdom without understanding. These are all ways we greet Jesus with the back of our hands.

2. With closed hands? Computerizing hands. I’m sure we have heard people testify to the value of tithing. “Give and Jesus will start the cash register ringing.” People are tempted to “try” tithing, carefully holding a serious commitment in reserve until they reap the reward. A manipulative skill is at work here, with the self always in control. There are illustrations of careful calculations.

This approach to religion is seen in those who do as they please because, “After all, God loves me and therefore cannot do me harm.” So they keep playing both ends against the middle a fine way of saying “with closed hands.” In such a way Jesus is kept on short rein; real discipleship is held in abeyance until enough evidence of return is in to make it a sure bet.

3. With open hands? Bartimaeus approached Jesus with open hands. When he had received his sight, Jesus told him to go because his faith had made him well. Bartimaeus went, but what was the nature of his going? Going means to follow Jesus. In going by following, Bartimaeus fully opened himself to Jesus as Lord. No self withheld, no computing the rewards; he took as his own way the way of Jesus. He received Jesus by giving himself.

The Bible is filled with people who approached God or Jesus with open hands and thereby found the mystery of salvation. Job fell on his face before God. Mary accepted God’s will for her life. Abraham obeyed God, and he was accounted righteous.

Open hands refers to that moment of fullness when we set aside all self, computing, willfulness, deviousness. We are in a new way of being ourselves; giving and receiving are one.

Can you imagine Jesus calling a person and holding back on his good will for that person? Can you imagine Jesus carefully calculating his call, giving it partially until he sees our true intent? In no way does this conform to the gospel. Jesus comes with hands outstretched. He brings a gift, and the gift is himself. He poured out his life for us, and we have to come to terms with the open-handedness in his self-giving. Even as he receives us unconditionally, he gives himself in the same manner. In the encounter with him our giving and receiving also becomes one and the same. We are in Christ and Christ is in us, and he is all and in all.

In brief conclusion we must address the story of the widow. The big givers could well be thought of as giving with the backs of their hands so insignificant were their gifts that there was nothing of the giver in them. Or, they could have been so calculating in their giving “How do I look now, God?” “How do I look now, Chief Priest?” “How do I look now, congregation?” that the hands were really closed. Trying skillfully to compute their generosity in terms of the payoff, they sat back smugly downgrading the widow as she came forward.

The widow, having nothing to win or nothing to lose was fully exposed, totally open in herself as in her giving. All she had was laid before God and all she needed was expected of God, not to compute the return to self, but to show honor and glory to God. Jesus saw in this her own honor and glory. Implicit in the giving was the receiving, and prior to the giving was an unquestioned confidence in receiving. How so? Because she had become God’s, and his way was her way. In her gift life sought life and found it.

C.S.S. Publishing Company, THE NEEDLE’S EYE, by Thomas Peterson

Overview and Insights · The Widow’s Offering (12:41–44)

This poor Jewish widow stands in contrast to the Jewish religious leaders. Her tiny offeri…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 12:41-44 · The Widow’s Offering

Commentary · The Widows Offering

In the final episode of Jesus’s public teaching, Mark contrasts scribes, in their “flowing robes” and seats of honor (12:38–39), and a “poor widow” of no honor (12:42). The ostentation of scribes and their temptation to use their prestige for self-advancement (“they devour widows’ houses” [12:40]) fall under Jesus’s judgment, just as false prophets have fallen under the prophets’ judgment (Isa. 10:2; Amos 2:1–16; Mic. 3:1–12). A widow, by contrast, deposits a mere pittance—“a few cents” (12:42)—into the temple treasury. In addition to being a place of worship, the temple functioned as a sacred bank by collecting and storing dues, taxes, donations of money and precious objects, and individual wealth. The “temple treasury” (12:41) was located in the Court of Women, the courtyard immediately inside the sanctuary, where Jews (including men, women, and children) were allowed, but not Gentiles. In contrast to the well-to-do scribes and crowds, “this poor widow” (12:43), declares Jesus, put “more into the treasury” because she gave out of her need, not out of her surplus. For Jesus, the value of a gift is not the amount given but the cost to the giver. The reference to the sacrifice of “all she had” (12:44) is a fitting final word for Jesus’s public ministry, for the widow gave what all disciples must give in obeying the call to “come, follow me” (1:17).

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: In three final conflicts between Jesus and the leaders, he (1) reveals himself as more than the royal Messiah, (2) warns about the hypocritical scribes, and (3) contrasts them with the humble widow, who gives her all to God.

Understanding the Text

While verses 35–37 belong with the controversy stories of 11:27–12:37, they also are part of the final three narratives that conclude the section, presented together as Jesus’s teaching in the temple grounds. There is a double contrast: (1) Jesus’s true nature as Lord (vv. 35–37) versus the depravity of the scribes (vv. 38–40), and (2) the wickedness of the scribes versus the widow as a symbol of true devotion and radical discipleship (vv. 41–44).

Interpretive Insights

12:35 Why do the teachers of the law say that the Messiah is the Son of David? This is a rhetorical question addressed to the leaders and the crowd (in Matt. 22:42 Jesus addresses the leaders directly). The answer was known by most Israelites. In the Old Testament the Davidic covenant promised that the throne of David would be established “forever” (2 Sam. 7:12–13). When the Davidic line ceased to rule toward the end of the divided monarchy, the covenant promise centered on a coming one who would fulfill the prophecy, labeling that messianic figure “the righteous Branch of David” (Jer. 23:5–6 = 33:15–16), the “stump of Jesse” from which a “Branch” will come (Isa. 11:1; cf. 4:2; Ezek. 34:23–24; Zech. 3:8; 6:12). In Second Temple literature the Messiah is sometimes called “Son of David” or the like (Pss. Sol.17:21; b. Sanh.28a; b. Yoma10a). In Mark 10:47–48 Bartimaeus also called him “Son of David.”

12:36 The Lord said to my Lord. Jesus quotes Psalm 110:1. This is a coronation psalm and the most frequently quoted Old Testament text in the New Testament, quoted or alluded to some thirty-three times. Jesus quotes it not to deny that he is the royal Messiah but rather to clarify that he is much more. Affirming the Davidic origin of the psalm, Jesus stresses that David wrote it under inspiration from the Holy Spirit. Moreover, if David was the author, he could have meant, “The Lord (Yahweh) said to my Lord (the Messiah).”1It is common to think that originally “my Lord” meant the kings of Israel, and that this came to have a messianic thrust by the first century. Either way, the meaning here is messianic, and this was quite acceptable in Jesus’s day.

Sit at my right hand until I put your enemies under your feet. This becomes the preeminent proof text for the exaltation of Jesus (e.g., Acts 2:33–35; Rom. 8:34; 1 Cor. 15:25; Col. 3:1; Heb. 1:3, 13), with “right hand” referring to the place of power and glory, “the status and function of intermediary between heaven and earth, to serve as God’s vice-regent on earth” and in heaven.2So it establishes both the glory and power of Jesus and his victory over his enemies (not just at his parousia but also in his victory over the Jewish leaders in 11:27–12:34).

12:37 David himself calls him “Lord.” How then can he be his Son? It cannot be that Jesus is rejecting his “Son of David” status, for he accepted it in 10:47–48 and often in Matthew (9:27; 12:23; 15:22; 20:30–31; 21:9, 15). Rather, Jesus is saying that he is more than David’s son; he is his Lord. His point is that since David (the author of the psalm) calls the Messiah his “Lord,” he has to be more than David’s son. The one enthroned at the right hand of Yahweh must be David’s Lord. This is a critical elevation of the status of the Messiah by Jesus. It is critical to realize Jesus is not denying that he is Son of David; “It is best to say that Jesus is repudiating the adequacy, not the accuracy, of assessing the Messiah by means of his Davidic descent.”3He is not just Messiah, but the Son of God (1:1, 11; 3:11; 5:7; 9:7; 14:61–62; 15:39) and Lord (this title is undefined in Mark). The result is the crowd’s “delight”; the contrast with the leaders continues (11:18; 12:12) as the common people recognize the truth of God in Jesus (cf. 1:22, 27).

12:38 Watch out for the teachers of law. They like to walk around in flowing robes and be greeted with respect. Matthew 23 has an entire chapter on what Mark covers in three verses. The scribes (see on 1:22) have appeared often in the conflicts of passion week (11:18, 27; 12:28, 32, 35) and are set in primary contrast to Jesus, the authoritative voice on Torah. Here Jesus exposes their pride, demand for attention (all too much like the disciples in 9:33–35; 10:35–45), and avarice. The “flowing robes” are either the long robes worn especially during festivals or the expensive decorated robes of wealthy men meant to display their eminence in the community (perhaps both). This would lead people in the marketplace and on the streets to single them out for “respect” (perhaps calling them “rabbi,” as in Matt. 23:8), acknowledging their higher position in society.

12:39 important seats in the synagogues and the places of honor at banquets. Seating in synagogues and at banquets reflected social status in the ancient world (and often in our day). In a synagogue the important seats were the benches up front near the Torah scrolls and the speakers. Things have not changed. Today people “power dress” and try in all the public ways to show everyone how important they are. In reality this breaks the first central commandment, to “love the Lord your God” (12:30), who alone deserves this kind of honor.4

12:40 devour widows’ houses . . . make lengthy prayers. This breaks the second central commandment, to “love your neighbor” (12:31). Widows were the most vulnerable group in society (see on v. 42 below) and needed a lot of help. Often they trusted their dowries and other worldly goods to these community leaders, and all too often the scribes took advantage of them. There have been many suggestions about how. They could have taken advantage of a widow’s hospitality, defrauded her of funds entrusted to them, seized her home when she could not pay her debts, or charged her for legal advice or for offering prayers on her behalf.5We cannot know for certain, since Mark does not say. Even while they are cheating widows, they make hypocritical “lengthy prayers,” again to look pious to others (this may favor the last option above: charging for prayers).

12:41 Jesus . . . watched the crowd putting their money into the temple treasury. The “treasury” (the temple’s immense wealth was well known throughout the Roman Empire) here is the place in the court of women containing thirteen chests for giving various kinds of offerings, not only the temple tax but also freewill offerings. There was a trumpet-shaped opening in each, and people could hear the many coins of the wealthy rattling down.

12:42 a poor widow . . . put in two very small copper coins, worth only a few cents. Widows often were the most fragile and destitute members of society (Jer. 7:6; Acts 6:1–7; James 1:27). A man’s estate went first to the sons, and widows, except for the dowries that they may have retained, were expected to be cared for by their nuclear families. This often failed to happen, and they were left destitute. The widow’s two lepta(the smallest coin) here were worth 1/64th of a denarius (a single day’s pay) each, barely enough to buy a small meal. She was terribly poor.

12:43–44 put more into the treasury than all the others. Her offering not only exceeds the wealthy with their great monetary gifts; it also is set in absolute contrast to the scribes, who defrauded the very widows who are symbolized by this pious woman. The language here resembles 2 Corinthians 8:2–4, where Paul extols the Macedonians whose “overflowing joy and . . . extreme poverty welled up in rich generosity.” While scribes were greedily cheating the poor and the rich were showing off by their giving, this poor woman gave the Lord all she had.

she, out of her poverty, put in everything—all she had to live on. Some think that this is a lament, Jesus mourning the sad plight of her poverty that the scribes’ avarice (v. 40) has caused.6However, the scribes are not central in verses 41–44, and it is far more likely that Jesus considers her a prime example of true discipleship, one who gave “all she had” to God. So she is another of the “little people” (see “The Text in Context” on 7:24–37), who demonstrate radical surrender (she does what the young man in 10:21 could not: give up everything for God). It is the heart of the giver, not the amount given, that pleases God (see Matt. 6:1–4).

Teaching the Text

1. Jesus the Messiah is also the cosmic Lord. Mark is often accused of having a “low Christology,” but in reality it is not nearly so modest. As the glorified Danielic “Son of Man,” Jesus will be glorified at “the right hand of God” and have complete victory over his enemies (see v. 36; in Dan. 7:13–14 this means dominion over all the earth). Moreover, he will return “in glory” as eschatological judge with the host of heaven to end this evil world (8:38; 14:62). He is not just the Davidic Messiah; he is the Lord of David (vv. 35–36), and Mark comes very close to proclaiming his divinity as the “I am” (see on 6:50).

2. Self-centered leaders face judgment from God. Hebrews 13:17, a clarion call to leaders to face up to their responsibilities before God, tells the saints to “submit to their authority, because they keep watch over you as those who must give an account” to God. How often is such accountability to God emphasized today? All too many Christian leaders think only of the bottom line and preach to “itching ears” (2 Tim. 4:3) in order to please people while not worrying about pleasing God. The parallel passage in Matthew 23 describes scribes and Pharisees who conduct themselves only to be seen and admired (23:5–7, 25–26) and fail to realize that God’s judgment will soon fall on them. This will be true of narcissistic leaders today as well.

3. Disciples give all they have to God. Which is better, sacrifice or plenty, to give all of the little we have to God or a little of all we have to God? The answer is obvious, but we conveniently ignore the lesson of the widow here. She is an example of true discipleship, characterized by the sacrificial surrender of all she has to Christ. God is more concerned with our hearts (the quality of our lives) than our goods (the quantity of our lives). He will never be satisfied with our giving a “tithe” of our lives; he wants all of us. When Paul commanded, “Be filled with the Spirit” (Eph. 5:18), he did not mean that at conversion we receive only 10 percent of the Spirit and need another “work of grace” whereby we get the rest. He meant that God wants us to open all the rooms of our house, our basic self, so that the Spirit can fill every corner of our lives.

Illustrating the Text

A full surrender

History: On August 10, 1945, Japan acquiesced to the Potsdam Conference terms of unconditional surrender. The Potsdam Declaration stipulated the disarming of the Japanese military forces, punishment of Japanese war criminals, reduction of Japanese territory, and elimination of authority for all who had led the nation in seeking world conquest. Unconditional surrender (words included in the Potsdam Declaration) is surrender without conditions, in which no guarantees are given to the surrendering party. The decision to accept these terms was not reached easily, coming only after two atomic bombs were dropped on Hiroshima and Nagasaki. The call of every Christian is a full and complete surrender to the will of God. Although people often don’t make this decision (yielding their will and desires to God) easily, this surrender does bring wonderful guarantees to those who are willing to do so. For example, the Lord promises his presence, his peace, his joy, his strength, his help, and a forever home with him. This is an unconditional surrender that yields a more wonderful life!

Jesus is Lord of all.

Quote: Augustine. The fourth-century theologian and bishop Augustine is said to have written, “Christ is not valued at all, unless he is valued above all.”

Living for an audience of one

Human Metaphor: Long before William Shakespeare’s play As You Like It, which contains the famous line “All the world’s a stage, / And all the men and women merely players,” people had compared the world to a stage and humans to actors. In a play the actors are performing for an audience, seeking to move the audience through motions and dialogue. The actors’ success depends upon the ability to meet the expectations of the audience. Imagine that all the world is a stage, but the only one in the audience is God. Rather than living for the approval of friends, neighbors, employers, spouses, parents, children, teachers, and so on, you are simply living for God. How would your life be different if your single-minded focus was glorifying the Lord in your life?

Worship as an act of the heart

Parable: There once was a rich man who gave his wife expensive and wonderful gifts. She never lacked for any material possession, as her husband provided all she ever wanted—except his time, energy, and focus. In order to gain and maintain his riches, the man worked long hours, and even when he was home, his focus was not on his wife but rather on work and his own pleasure. Contrast this picture with that of a poor man who lived in the same town. He was not able to give his wife much in the way of material gifts, but his heart was focused on her. He loved her a great deal and found ways to communicate that love through romance and quality time together. Which of these two men do you think was more effective in communicating love to his spouse?

Teaching the Text by Grant R. Osborne, Baker Publishing Group, 2016

Dictionary

Direct Matches

Copper

Copper. References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.

Bronze. The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:10 11, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1 Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2 Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).

Iron and steel. One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron Age I period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1 Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2 Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1 Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2 Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).

Tin. Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).

Lead. Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).

Gold and silver. Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1 Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.

Gold in the ancient world came largely from Egypt and northern Africa. The Bible mentions Havilah as a land of gold (Gen. 2:11), as well as Ophir (1 Kings 9:28), but the exact location of both places is unknown. Silver was mined in southern Spain, along with other metals, and brought to the area through sea trading. The Athenians of the Classical period were also known for their vast silver-mining operations.

Silver and gold are mentioned repeatedly in the OT in reference to their uses in trading and their economic value. Most notably, the Israelites asked their Egyptian neighbors to give them gold and silver items just before they left Egypt (Exod. 3:22). The tabernacle was highly ornamented with these two metals, as was the temple built by Solomon. It is said that Solomon made the nation so wealthy that silver was considered as plentiful as stone (1 Kings 10:27). Perhaps the most notorious articles of silver within Scripture are those paid to Judas for his betrayal of Jesus (Matt. 26:15).

Precious stones. Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.

Exodus 28:17–21 describes twelve stones set in the breastpiece worn by the Israelite high priest. Twelve stones likewise appear in the foundations of the new Jerusalem (Rev. 21:19–20). Ezekiel uses nine of these same twelve stones to discuss the adornment of the king of Tyre (Ezek. 28:13).

The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1 Kings 10:10).

Poor

Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow.

The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).

Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1 Cor. 11:20 22; Phil. 2:1–8; James 2:1–4).

Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).

Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1 Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7).

Treasury

Treasure was stored in the Jerusalem temple and palace (Josh. 6:24) and was collected from the spoils of war (Josh. 6:19), from offerings (2 Kings 12:4; Mark 12:41), and from royal gifts (2 Kings 12:18; 1 Chron. 29:3). The temple treasury contained gold, silver, other metals, and precious stones (1 Chron. 29:8). Treasuries also housed written records (Ezra 6:1). Treasure was stored in the small rooms that surrounded the sanctuary (1 Chron. 28:12; see also Jer. 38:11) and was guarded by Levites (1 Chron. 9:26). Several treasurers are named (1 Chron. 9:26; 26:20, 22; 2 Chron. 25:24). The Ethiopian eunuch who met Philip was a treasurer in the court of the Kandake (Acts 8:27). The treasury funded repairs to the temple (2 Kings 12:7; Ezra 7:20).

Invading kings frequently raided the temple treasury, including Shishak of Egypt (1 Kings 14:26), Jehoash of Israel (2 Kings 14:14), and finally Nebuchadnezzar of Babylon (2 Kings 24:13; Dan. 1:2), as foretold by Jeremiah (Jer. 15:13). On other occasions, the kings of Judah drew money from the treasury to make tribute payments to foreign rulers (1 Kings 15:18; 2 Kings 12:18; 16:8; 18:15). “Treasury” can also refer to a private account (Prov. 8:21).

Jesus taught that his followers should store up their treasures in heaven and not on earth (Matt. 6:19 21). Earthly treasures will be destroyed over time or perhaps even stolen. In this vein, he urged the rich young ruler to sell his possessions so he might have “treasure in heaven” (Matt. 19:21).

Direct Matches

Coins

Pieces of metal stamped with a particular impression, used as a medium of exchange. From time immemorial people used animals, grain, or other commodities to barter (Hos. 3:2), pay taxes (1 Sam. 8:15), or as a measure of wealth (Job 1:3). Substituting smaller, more easily handled pieces of precious metal had obvious advantages. Gradually people used precious metal such as silver or gold along with commodities (Gen. 20:14–16) and then in place of them (37:28) as a means of payment. Such metal had been refined, but it could have been in most any form (rings, bars, ingots, dust) as long as it weighed the appropriate amount. Local and international standards developed to regulate the weights, and later the concept grew in popularity to use standard, authorized, clearly stamped pieces of precious metal—coins.

Old Testament. Minting of coins may have begun as far back as the late eighth century BC, and it gradually spread throughout the known world. The first coins apparently were made in Asia Minor using electrum, a natural alloy of gold and silver.

When the Persians took over much of the ancient Near East in the sixth century BC, the use of coins spread, and Persian coins came to the land of the Bible. At the end of the Hebrew Bible there is mention of large quantities of Persian coins called “darics” (1 Chron. 29:7; Ezra 8:27), also translated as “drachmas” (NASB) or “drams” (KJV) (Ezra 2:69; Neh. 7:70–72). These darics were stamped with the likeness of Darius the Great (521–486 BC) and were minted from gold and occasionally silver. At about the same time, silver tetradrachmas (four-drachma coins) from Athens made their way to the western shores of the Mediterranean. Local imitations of this coin were stamped with “YHD” to represent the province of Judah.

New Testament. Coins appear dozens of times in the NT; some have Hellenistic roots, while others come from the periods of Hasmonean or Roman rule.

For several centuries after Alexander the Great conquered the ancient Near East (fourth century BC), coins with the images of Alexander or his Seleucid or Ptolemaic successors were circulated in Judea. In particular, silver shekels from the Phoenician port cities of Tyre and Sidon enjoyed wide usage for a long time. Also called a “stater,” the shekel or four-drachma coin recovered by Peter from the fish’s mouth (Matt. 17:27) may have been such a Tyrian coin. Many or all of the thirty silver coins that the chief priests gave Judas for betraying Jesus (Matt. 26:15; 27:3) probably were Tyrian shekels as well, since this coin came to be the accepted currency at the temple in Jerusalem and the priests would have had a good supply of them.

After the Hellenistic rulers lost control of Judea during the rebellion led by the Maccabean or Hasmonean family in the second century BC, the Jews could mint their own coins for the first time. The honor of producing the first Jewish coin apparently goes to John Hyrcanus I (134–104 BC), son of Simon and nephew of Judas Maccabeus. Simon’s modest bronze lepton (pl. lepta), or prutah, has an inscription on one side and two cornucopias and a pomegranate on the other. Use of such agricultural symbols apparently fulfilled two purposes: it portrayed the fertility of the land that God had given his people, and it helped the Jews avoid depicting people on coins, as the Greeks and later the Romans would do. During this period devout Jews avoided such images in order to help fulfill the second commandment (Exod. 20:4), to avoid graven images. Hyrcanus I’s son Alexander Jannaeus (103–76 BC) minted great quantities of different types of bronze lepta, still often found in excavations in Israel today. These coins remained in circulation for many years, probably through the ministry of Jesus. Thus, the two small coins for which Jesus commended the widow for donating to the temple treasury (Mark 12:42; Luke 21:2) may well have been lepta of Alexander Jannaeus. The tiny lepton, typically smaller than a dime and worth only 1/400 of a shekel, also appears in Luke 12:59.

It is also possible that the aforementioned lepta were not minted by Alexander Jannaeus, since later rulers, including the Jewish king Herod the Great (40–4 BC), also minted large numbers of similar small bronze coins. Though not known for his piety, Herod continued to avoid human representations on his coins. For the most part, so did his sons and the later Roman procurators (including Pontius Pilate [governed AD 26–36]), who ruled Judea before the revolt in AD 66.

Other Roman coins, such as the silver denarius (pl. denarii) minted outside Judea, clearly did not avoid human representation, however. Jesus’ request for a coin with Caesar’s image and inscription (Matt. 22:15–22) refers to the denarius. The denarius in Jesus’ day could have portrayed the emperor Tiberius (r. AD 14–37) or even Augustus (r. 27 BC–AD 14), whose coins were probably still in circulation. The silver denarius came to represent the daily wage of a common laborer, as clearly shown in the parable of laborers (Matt. 20:1–16). The denarius also appears in many other passages, although modern translators sometimes use a more interpretive expression (“two silver coins” for “two denarii” in Luke 10:35; “a year’s wages” for “three hundred denarii” in Mark 14:5).

Although many of the references discussed above contain specific terms that can be identified with coins known from history, others cannot. General terms meaning “coins” or “pieces of money” sometimes appear, as when Jesus scattered the coins of the money changers (John 2:15), or the rather common term for silver that appears frequently and is often translated as “money” (Matt. 28:12; Luke 9:3) or “silver” (Acts 3:6; 1 Pet. 1:18) as well as “silver coins” (Matt. 27:3 GW).

Copper

A reddish metallic element valued for its appearance, malleability, ductility, and ability to alloy with other metals. Neither Hebrew nor Greek distinguished between copper and bronze, using the same words for both. Most references in the Bible should be translated “bronze,” but when referring to ore and the smelting process, the terms should be translated “copper” (Deut. 8:9; Job 28:2; Ezek. 22:18, 20).

Copper is one of the earliest known metals. The first metallic weapons and tools were made from copper. The Bible associates the origin of metalworking with Tubal-Cain (Gen. 4:22). As early as 8000 BC native copper was hammered into objects. Since most copper is found in impure forms, it has to be smelted. Evidence of smelted copper dates to as early as 5000 BC. The greatest advances in copper metallurgy came with the addition of other metals. At first, arsenic was added to improve the qualities of copper. The addition of tin formed bronze, and the addition of zinc formed brass. The resulting alloys were stronger, had lower melting points, and could be cast into more intricate forms. The Cave of Treasure, which was found in the Judean Desert about six miles southwest of Ein-Gedi, has produced some of the finest copper pieces in antiquity. This hoard of over four hundred copper pieces dates from about 3000 BC and gives evidence of the craftwork of ancient copper metallurgy.

The ancient Israelites extensively used copper/bronze for musical instruments (1 Chron. 15:19), weapons (Ps. 18:34), armor (1 Sam. 17:5), mirrors (Job 37:18), and cooking utensils (Lev. 6:28). In the tabernacle and temple many objects were made of bronze, including incense censers, tent pegs, utensils, and the altar (Exod. 27:2–3). In the temple the large water basin (the Sea) was made of bronze and rested on twelve bronze bulls (2 Kings 16:17). The bronze serpent that Moses made in the wilderness (Num. 21:9) stood in the temple until King Hezekiah destroyed it (2 Kings 18:4). Although most coins were made of silver, some small coins, including the widow’s mite, were made of copper (Mark 12:42).

The largest source of copper in antiquity was Cyprus (the word “copper” is derived from the Latin word for “Cyprus”). Closer sources of copper were Ai (1 Kings 7:45–46), Timna (in southern Israel, about twenty miles north of Eilat), and Khirbat en-Nahas (in Jordan).

Money

New Testament. Coins appear dozens of times in the NT; some have Hellenistic roots, while others come from the periods of Hasmonean or Roman rule.

Treasury

Jesus taught that his followers should store up their treasures in heaven and not on earth (Matt. 6:19–21). Earthly treasures will be destroyed over time or perhaps even stolen. In this vein, he urged the rich young ruler to sell his possessions so he might have “treasure in heaven” (Matt. 19:21).

Secondary Matches

The following suggestions occured because Mark 12:41-44 is mentioned in the definition.

Harmony of the Gospels

The desire to harmonize the differences between the canonical Gospels can be traced back to the second century, when Tatian (a second-century apologist) combined the four Gospels into one document known as the Diatessaron (Greek for “out of four”). This combined Gospel was used in the Syrian churches in the third and fourth centuries until it was replaced by the four canonical Gospels in the fifth century.

Material Common to More than One Gospel

All four Gospels portray Jesus as leading a group of disciples, preaching, healing, performing miracles, being crucified, and being raised from the dead. Matthew was written for a Jewish or Jewish Christian audience, reminding them that Jesus fulfills the Hebrew Scriptures. Mark was written for a Gentile audience, focusing more on narrative than on teaching and portraying Jesus as a man of miraculous, powerful action. Luke shows Jesus as one who is especially concerned for the poor and those on the fringes of society. John explains that Jesus, the eternal Word of God, is not a second god, but rather the one true God, sent by the Father to renew Israel.

People who are familiar with the content of the Gospel stories often confuse the information from different accounts. For example, there is actually no single story in the Bible about a “rich young ruler”: only Matthew describes the man as young (Matt. 19:20), and only Luke mentions that the man was a ruler (Luke 18:18).

Some material is found in all four Gospels, including information about John the Baptist, the miracle of the feeding of the five thousand, and the story of the crucifixion and the resurrection (although the individual accounts of the resurrection differ). Some material appears in three Gospels, especially in Matthew, Mark, and Luke. These three Gospels have therefore been labeled the “Synoptic Gospels” (syn = together, optic = view). Stories found in all three Synoptic Gospels include the transfiguration (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36); the healing of Jairus’s daughter and of a woman with a flow of blood (Matt. 9:18–26; Mark 5:21–43; Luke 8:41–56); and the rich young ruler (Matt. 19:16–30; Mark 10:17–31; Luke 18:18–30). The details do not agree in every respect in each account, but clearly they represent the same story and exhibit linguistic dependence on the same source(s).

A significant amount of material appears in two of the four canonical Gospels. Matthew and Mark have the story of a Syrophoenician woman (Matt. 15:21–28; Mark 7:24–30), and both Mark and Luke tell the story of a widow’s offering to the temple treasury (Mark 12:41–44; Luke 21:1–4). The most significant body of teachings and sayings found in two Gospels is the material shared by Matthew and Luke. Each of the Gospels contains material that does not appear in any other Gospel. Mark has the smallest amount of such material, John the largest.

The Gospel of John and the Synoptic Gospels

Based on a study of the material common to more than one Gospel, and the material unique to one Gospel, John’s Gospel usually is seen as distinct from the other three. The most likely explanation for this is that John was written later, with knowledge of the other Gospels, and therefore the author saw no need to repeat most of this material (except what was central to his purposes). Some of the distinctive features of John’s Gospel are the use of terminology such as “love,” “light,” “life,” “truth,” “abide,” “knowledge,” “world,” and the “I am” statements. Furthermore, certain Synoptic terms are either rare or absent—for example, “kingdom,” “demons,” “power,” “pity,” “gospel,” “preach,” “repent,” “parable,” “tax collector.” More so than the Synoptics, John is written from the vantage point of the resurrection and with the aid of hindsight as well as the Spirit. This is why the author of John’s Gospel does not refrain from adding commentary to Jesus’ words (e.g., 2:21–22; 7:39; 11:51–52; 12:16).

The Synoptic Gospels are more interrelated. In passages that appear in these three Gospels, there is often very close verbal agreement between them (e.g., the healing of the leper [Matt. 8:2; Mark 1:40–44; Luke 5:12–14]; the question of Jesus’ authority [Matt. 21:23–27; Mark 11:27–33; Luke 20:1–8]), implying a common source. In many sections that are found in all three Synoptic Gospels, two agree extensively and the third diverges (e.g., Matt. 20:24–28 and Mark 10:41–45 against Luke 22:24–27). When two Gospels agree and one disagrees, Matthew and Mark often agree against Luke, and Luke and Mark often agree against Matthew; but Matthew and Luke do not often agree against Mark and never do so in regard to the order of material. At other points, the Gospel accounts diverge quite significantly when referring to the same events. The infancy narratives in Matthew are quite different from those in Luke. The two accounts of the parable of the wedding banquet (Matt. 22:2–14; Luke 14:16–24) differ so significantly that it is difficult to decide whether they are two versions of the same parable or two different stories. Reports on the resurrection diverge across all four Gospels.

It is possible that these similarities and differences can be traced back to the oral presentation of the gospel. Apostolic preaching would have formed itself into set ways of retelling the events of Jesus’ ministry through repetition. These accounts may have been told originally in Aramaic before being translated into Greek to facilitate the Gentile mission. The authors of Matthew, Mark, and Luke could have been drawing from this common tradition in writing their Gospels. There is probably a degree of truth to this theory, but it cannot explain all the data. The theory does not account for similarities and differences in the order of events, nor does it explain why Matthew and Luke always return to Mark’s order after they deviate from it. A common oral tradition does not adequately explain similar editorial comments (e.g., cf. Matt. 24:15 with Mark 13:14), which suggest a common written source.

Some have argued that the apostles or others wrote records of the words of Jesus (memorabilia), which were collected and written down topically, from which the Synoptic Gospels were composed. As the church grew numerically and geographically, various collections of these memorabilia were made. Again, this is not beyond the realm of possibility; however, working against this theory is the complete absence of any reference to such records. Furthermore, as with the oral theory, it does not explain agreement in the order of material. It does, however, highlight the probability that the evangelists were using written sources.

Markan Priority and Q

On the assumption that the writers of the Synoptic Gospels employed a written source(s), several scholars have tried to reconstruct this original written Gospel from the material in the Synoptic Gospels. This document, which scholars call the Urevangelium (German for “original Gospel”), ended up bearing very close similarities with the Gospel of Mark. This is not surprising, since nearly all of Mark is repeated in Matthew and Luke. This led to the belief that Mark was the most primitive Synoptic Gospel, and that it was a common source for Matthew and Luke.

This belief in Markan priority, which has gained increasing popularity since the nineteenth century, has helped explain the similarities among the Synoptic Gospels. Traditionally, Matthew was thought to be the first Gospel to be written, hence the order of the Gospels in our NT. This belief in Matthean priority was upheld by several early church writers such as Augustine, who saw Mark as an abridgement of Matthew (Cons. 1.2). Augustine may have been more influenced by the traditional ordering of the Gospels than by an analysis of the Gospels themselves. Mark’s Gospel does not read like an abridgement; it is the shortest Gospel, but individual sections of it typically are longer and more detailed than in Matthew.

There are many reasons why the priority of Mark is probable. It is the shortest Gospel, containing 661 verses, whereas Matthew contains 1,068 and Luke contains 1,149. When their content is compared, 97.2 percent of Mark is paralleled in Matthew, and 88.4 percent of Mark is paralleled in Luke. It is easier to understand Matthew and Luke as using Mark and choosing to add additional material to it than to think of Mark as using Matthew, Luke, or both and deciding to omit material such as the birth narratives and the Sermon on the Mount. Mark has simpler Greek, which includes an extensive use of the present tense, redundancies (e.g., Mark 1:32: “that evening after sunset”; cf. Matt. 8:16: “when evening came”; Luke 4:40: “at sunset”), and various colloquialisms (e.g., the word for “mat” in Mark 2:4). Mark alone among the Gospels uses Aramaic terms such as abba (14:36), talitha koum (5:41), and ephphatha (7:34), although Matthew also mentions Eloi, Eloi, lama sabachthani (Matt. 27:46; Mark 15:34). It is easier to see how Luke and Matthew would have “improved” Mark than the reverse.

If we accept the priority of Mark, and Luke and Matthew’s dependence upon it, there are still the sections of Matthew and Luke that bear strong similarities with each other. From an analysis of the text of Matthew and Luke, it appears that these two evangelists did not know each other’s works. If one knew of the other’s work, why the divergence in some material such as the birth narratives? Alongside this, however, there are close similarities in other material: Matthew has 4,290 words that have parallels in Luke but not in Mark, and Luke has 3,559 words that have parallels in Matthew but not in Mark. The solution appears to be that Matthew and Luke were dealing with some material that they held in common, and that each of them also had other material that he drew on independently. The material held in common is commonly called “Q” (from the German word Quelle, meaning “source”); the material unique to Matthew is called “M” and that which is unique to Luke, “L.” Whether Q was a document is unknown, although it is more likely to be a collection of sources, as is also the case with M and L.

Many scholars argue that Q was a written rather than an oral source, based on the exact word parallels in the Greek text (e.g., Matt. 6:24 and Luke 16:13, where 27 of the 28 words are exactly the same). The presence of doublets (double accounts of the same incident) in Matthew and Luke may show dependence by the respective evangelists on both a Markan and a Q source (e.g., Luke 8:16; cf. Mark 4:21; Luke 11:33; cf. Matt. 5:15). Some scholars have tried to explain the sources geographically: Markan material originated in Rome, Q material in Antioch, M in Jerusalem, and L in Caesarea, but such speculations are far from proven.

Summary

Within all of this, in seeking to understand the harmony of the Gospels, it is important to be aware of what we do not know. Many of the solutions focus on a history behind the text to which we do not have access. Modern literary critics have tended to focus more on the text itself than its prehistory. There is merit in this because it affirms the priority of the text and allows the reader to understand how a part of the text functions within the larger literary unit. It also allows the evangelists to be more than collectors of sources, to have written distinctive theological accounts. Their different emphases may explain some of the differences between the Gospels. This approach, however, also has its dangers. Some who focus on the text over its original intent distance the text from the author’s purpose and therefore open the door for subjective interpretations that deny the difference between a correct and an incorrect reading of the text. It also raises the danger of reading an ancient text through modern eyes, losing sight of the original context.

The church has been well served by four Gospel traditions. The fact that esteem for the text has stopped overharmonization has been of great benefit, as the readers of the Gospels can appreciate various hues and emphases between the different accounts of the ministry of Jesus.

Light of the World

John’s Gospel features teachings of Jesus during the Festival of Booths (7:14–8:59). During this festival, four very large menorahs were set up in the court of women in the temple to provide light for dancing throughout the night (m. Sukkah 5:2). In the same location Jesus says, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12; cf. Mark 12:41–44). The Mishnah notes that during this festival “there was not a courtyard in Jerusalem which was not lit up” (m. Sukkah 5:3). Jesus extends the range of the light to “the world.” He perhaps alludes to Isaiah, who prophesied that even the Gentiles, who live in darkness, will see a great light (Isa. 9:1–2, cited as a fulfillment of prophecy in Matt. 4:14–16). In the Sermon on the Mount, Jesus applies the same epithet, “light of the world,” to his disciples, who are compared to a lighted city on a mountain (Matt. 5:14). Jesus probably describes an inner light—the effect of a purified heart—which he juxtaposes with the external “shining” of the scribes and the Pharisees (Matt. 6:1–2).

Minerals and Metals

The Bible contains many references to minerals and metals. Minerals can encompass a wide array of topics, thus the focus here is on valuable minerals such as ornamental stones as well as precious and useful metals. Gold is mentioned in the Bible as early as the garden of Eden (Gen. 2:11) and at the end is pictured as making up the streets of the new Jerusalem (Rev. 21:21). Among the metals mentioned in Scripture are gold, silver, bronze, copper, tin, lead, and iron. Precious stones and minerals also appear in Scripture, often used to adorn items, such as the high priest’s breastpiece (Exod. 28:15–21). Here these materials will be discussed in chronological order of appearance.

Copper

Copper was the first metal to be used for simple farm tools and weapons. It was used as early as the middle of the fourth millennium BC but was not in widespread use until approximately 3300 BC. Copper mines have been found on the Sinai Peninsula at places such as the Timna Valley and Faynan and also extensively on the island of Cyprus, which supplied copper to the Egyptian, Greek, and Roman empires.

References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.

Bronze

The use of bronze, an alloy made of copper and tin, in biblical lands dates to about 2300 BC. Bronze, compared to pure copper, is easier to work with and has a longer life. It can be worked with hammer and anvil or poured into a mold. It has the same available applications as copper; thus it was used to make all the tools and weapons that were made of copper. Bronze was widely used during the second millennium BC, encompassing the biblical time period from Abraham to the judges, and its use continued as the raw materials were available. It was the metal of choice until the advanced technology of ironworking.

The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:10–11, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1 Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2 Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).

Iron and Steel

Iron originally was found in meteorites and thus was scarce and worked as a precious metal. After a permanent source of iron ore was found, iron began to be worked in a few areas around 1200 BC. It increased in popularity over time, and around 1000 BC, or roughly the time of the united monarchy, it was being extensively used. Phoenician traders were very active during this time, and they would have brought much iron from the mines of southern Spain. Around the tenth century BC the technology to work iron into steel through the quenching and carbonization of the metal became commonplace. A large number of iron-producing sites have not been found in Palestine, and no deposits of the raw material have been located. Iron deposits have been found between the Jordan and the Euphrates rivers, but whether the ancients were aware of these deposits is unknown.

Once the technology to turn iron into steel became known, both became highly valued. At the same time, it is possible that copper had become more difficult to obtain due to a change in international trading routes. The first steel implement to be unearthed in Palestine was a pick found in Upper Galilee dating to the eleventh century BC.

One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron Age I period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1 Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2 Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1 Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2 Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).

Tin

Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).

Lead

Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).

Gold and Silver

Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1 Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.

Precious Stones

Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.

The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1 Kings 10:10).

Shekel

New Testament. Coins appear dozens of times in the NT; some have Hellenistic roots, while others come from the periods of Hasmonean or Roman rule.

Stewardship

The management of available resources in the recognition that God is the owner and provider of all things. The Bible is clear that God is the maker and owner of all things. The psalmist wrote, “The earth is the Lord’s, and everything in it, the world, and all who live in it” (Ps. 24:1). God told Job, “Everything under heaven belongs to me” (Job 41:11). In the same way, God says, “The silver is mine and the gold is mine” (Hag. 2:8). Stewardship is based upon the principle that God is the maker of all things. Since God is the creator and owner of all things, God’s followers are charged with managing what he has given.

The term “steward” is used in the OT to refer to Joseph’s steward (Gen. 43:19; 44:1, 4) and to Arza, who was the steward of Baasha’s son Elah, who reigned over Israel (1 Kings 16:9 KJV). The steward was the manager who oversaw all household operations. Having a great deal of responsibility, the slave or servant in this position had to be someone whom the owner trusted. Jesus used similar terms in referring to a household manager in some of his parables (Matt. 20:8; Luke 16:1, 3). The concept of stewardship is applied to the believer as God’s servant. Believers are stewards for God in the sense that they manage God’s resources in this world.

The biblical concept of stewardship begins with Adam and Eve being charged with the responsibility of caring for the creative work of God (Gen. 2:15). In the garden of Eden, humankind was given the responsibility to care for the earth, manage it, and have dominion over it. On an individual level, all that Christians possess is intended to be used for God’s purposes and glory. Biblical stewardship involves more than financial resources, although certainly those are included. Proper stewardship involves managing every resource (time, talent, finances, opportunity) under the leadership of God, who owns it all.

Regarding financial matters, the Bible teaches that a tithe (one-tenth) of one’s income should be returned to God as a reminder that all one has comes from him (Lev. 27:30). The OT concept of the tithe is assumed by Jesus in Matt. 23:23 when he rebukes the scribes and the Pharisees for tithing and yet neglecting more important things such as justice and mercy. However, the tithe is not frequently mentioned in the NT. Rather than focusing on tithing, the NT focuses on the attitude of the believer in giving. Believers are encouraged to give sacrificially (Mark 12:41–44; Acts 2:44–45). In addition, Paul stresses giving in love with generosity (2 Cor. 9:6–8). Giving to others in need is a reflection of trust that God will provide for our own needs as we give to meet the needs of others. God expects that everything that one has will be used in ways that honor him.

Treasure

Showing 1 to 50 of236 results

1. Pride

Illustration

John K. Bergland

Pride is the first of the seven deadly sins. One falls into pride when one lacks trust in God and his mercy and becomes arrogant, hypocritical, and self-centered. Reinhold Neibuhr, who has been referred to as the twentieth-century theologian of sin, summed up humanity's basic sin -- our unwillingness to acknowledge our creatureliness, our self-elevation, in one word: PRIDE.

Neibuhr described the four types of pride:

The pride of power wants power to gain security for self or to maintain a power position considered to be secure.
Intellectual pride rises from human knowledge that pretends to be ultimate knowledge. It presumes to be final truth.
Moral pride claims that its standards for virtue test and measure all righteousness. Neibuhr observed that most evil is done by "good" people who do not know that they are not good.
Spiritual pride is self-glorification. It claims that "self's righteousness" conforms to God's righteousness.

2. Giving Till It Helps

Illustration

Don't give till it hurts. Give till it helps. The story is told of a very wealthy man who had never been known for his generosity to the church. The church was involved in a big financial program and they resolved to pay him a visit. When the committee met with the man one afternoon, they said that in view of his considerable resources they were sure that he would like to make a substantial contribution to this program.

"I see," he said, "so you have it all figured out have you? In the course of your investigation did you discover that I have a widowed mother who has no other means of support but me?" No, they responded, they did not know that. "Did you know that I have a sister who was left by a drunken husband with five children and no means to provide for them?" No, they said, we did not know that either. "Well, sir, did you know also that I have a brother who is cripple due to an automobile accident and can never work another day to support his wife and family?" Embarrassingly, they responded, no sir, we did not know that either. "Well," he thundered triumphantly, "I've never given any of them a cent so why should I give anything to you?"

Like that man, most of us never give till it hurts or helps. It is interesting to me that people who tithe in the church never speak of it as hurting. My wife and I tithe and it has not made life painful for us in the least. We started discussing some days ago what our pledge to the church for next year would be and how we could increase it. That doesn't sound like it hurts does it? It is the grudging giver, who is the one who always registers the complaint: At that church all they talk about is money." So let us get off of this notion of give till it hurts so that we affirm we give till it helps.

3. Facing Doubts

Illustration

Donald B. Strobe

One day a student came to see the great Episcopal bishop/preacher Phillips Brooks, and said to him, "Dr. Brooks I would like to share my doubts with you, but I am afraid it might destroy your faith." Brooks could only lean back in his chair and roar with laughter. Any minister who has done any thinking at all, has faced doubts. Just the calling into ministry is a huge crossroads for any human being. You have to overcome a sea of uncertainties to say "Yes" to such a foolish endeavor as ministry. Crushing Doubts? Greater than any student ever imagined!

4. I Have a Dollar

Illustration

The Junior Sunday School Teacher asked her eight eager children if they would give $1,000,000 to the missionaries. "YES!" they all screamed!! "Would you give $1,000?" Again they shouted, "YES!" "How about $100?" "Oh, YES we would!" they all agreed!! "Would you give just a dollar to the missionaries?" she asked. The boys exclaimed "YES!" just as before except for Johnny. "Johnny," the teacher said as she noticed the boy clutching his pocket, "why didn't you say 'YES' this time?" "Well," he stammered, "I HAVE a dollar."

5. Now That I Have Your Undivided Attention

Illustration

A businessman who needed millions of dollars to clinch an important deal went to the temple to pray for the money. By chance he sat next to a man who was praying for $100 to pay an urgent debt.

The businessman took out his wallet and pressed $100 into the other man's hand. Overjoyed, the man got up and left the temple. The businessman then closed his eyes and prayed: "And now, Lord, that I have your undivided attention . . ."

6. Clergy Playing It Safe

Illustration

In a book entitled Plain Talk about Churches and Money, one of the authors states: "Clergy often come to their calling with a distinct aversion to conflict and to having to deal with money issues. Our culture seems to reinforce them in that behavior. So long as clergy are cowed and anxious in the face of money and wealth, they will remain silent about the spiritual issue that touches our culture more deeply than any other. The more I steeped myself in this book and looked at churches around me, the more I became convinced this behavior is the way a culture controls a challenge to itself. A money-driven culture seems to want clergy who are ‘safe' and "tame" when dealing with the spiritual dimension of money."

The possibilities go in two directions: one, Jesus is overwhelmed, startled and delighted at this woman's faith, she has done more than all those who are supposedly leaders of the church. She gives sacrificially. They give a token. He wants them all to see real faith at work.

At the same time, she is giving with purpose and meaning, she understands what she has done. Like the woman in the poem, "When I am Old I Am Going to Wear Purple", she gives with freedom, abandon, boldly, bravely, with the sure knowledge that she will not eat, but not caring. She is in control, and has decided to pick her destiny.

The other possibility, and it is a dark one, is that Jesus walks out of the Temple, condemning it to destruction, because he has seen with his own eyes the final straw: the devouring of a widow by the very Temple itself. In allowing the widow to give everything away without any thought to care, the leaders of the Temple beg for their own destruction. From those who have been given much, much is expected.

7. Give, Give, Give

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James I. McCord, then president emeritus of Princeton University Theological School, told the story of a man who commented that he was never coming back to a particular church because all they ever talked about in that church was give, give, give. Concluded Dr. McCord: I cannot think of a better definition of Christianity than that: give, give, give.

I am convinced that unless you learn to give you can never learn to be fully human. Let me ask you this. If there was a dog walking down the street, healthy coat, obviously in good shape, and he had a bone in his mouth, and that dog passed a flee bitten mutt that was near starvation, do you think that the healthy dog would stop and drop his bone in front of the sick dog? Oh, no. He would clinch his bone that much tighter in his teeth as he passed by. That is the nature of animals. Only man knows how to be a giver.

God is a giver. He gave us life itself. And his ultimate gift was that of his son. What more cherished, more precious, more intimate gift could one give than that of his only child? If we want to achieve God likeness, we must be givers too. God does not ask us to renounce our possessions. He does ask us to renounce our spirit of possessiveness. He does not ask us to give up necessitates, but he does ask us to share out of our abundance. The deepest joy in life is not by taking all that we can get, but by sharing all that we have got.

8. What Would You Do with a Million Dollars?

Illustration

David Chadwell

How often have you imagined using the one million, five million, or ten million dollar grand prize of some well-known sweepstakes? How many times have you 'daydreamed' about how you would use a large, unexpected sum of money? How many times have you listed [in your mind] all the good things you would do if you suddenly received a large, unexpected inheritance? Have you ever made this statement: "If I had the money, I would take care of 'X' need in the congregation."

It is amazing to consider what we would do with the money we do not have. It is amazing to consider how our priorities would change if we acquired a large amount of unexpected money. It seems we would use the money we do not have in ways that we infrequently use the money we do have. It seems if we had more than enough money, we would use the surplus differently than we use what we actually have.

Perhaps the needs that we see overwhelm us. Perhaps they are so enormous we are convinced our help would be less than insignificant. "I am willing to do what I can, but what I can do will not make any real difference. The need still will be there."

Perhaps we are infected with the "sickness" of the American perspective. The typical perspective of the American culture is the "fix it" mentality. Most Americans believe there is a solution for every problem and a permanent fix for every needy situation. Commonly, Americans believe that solutions and fixes depend on money. The world's poor rarely consider permanent solutions or fixes. To the world's poor, such solutions and fixes do not exist. They think in terms of doing the possible at the moment of need. Most American Christians cannot reason from their perspective.

9. The Pig and the Chicken

Illustration

A discussion was taking place in Farmer John's barnyard between a pig and a chicken. The pig said, "I've noticed that Farmer John is walking around very depressed these days. The farm isn't doing so well, and he seems very upset. Let's think of some way we could cheer him up." "I know," said the chicken. "He loves to eat, so let's fix him a great big breakfast! How does ham and eggs sound?" The pig pondered a moment and then said, "Well, the breakfast idea sounds good but the menu bothers me a bit." "Why is that?" the chicken asked. The pig responded, "That breakfast represents a single donation on your part, but of me it requires a personal sacrifice."

10. Fully Alive for the First Time

Illustration

William G. Carter

In one of his Lake Wobegone stories, Garrison Keillor tells about a Sunday morning in Lake Wobegon Lutheran Church. The sermon has been droning on far too long, and Clarence Bunsen has checked out early. He realizes it's almost time for the offering, so he quietly reaches for his wallet. Upon opening his wallet, Clarence discovers he has no cash. He takes out his pen and hides the checkbook in the middle of his Bible, next to one of the psalms. He begins to scratch out a check for thirty dollars, because he almost had a heart attack that week, and because somebody in the church will count the offering and he wants them to see he gave thirty dollars.

He tries not to be obvious, but a lady to his right sees him. Clarence can tell she thinks he's writing in the pew Bible, so he doesn't look at what he's doing. She gives him a funny stare, and turns back to the sermon. Clarence tries to quietly rip the check out of the checkbook, with limited success, still not looking at what he's doing so the lady in the pew won't know he has written out a check in church. The offering plate comes by, and Clarence proudly puts in the check, only to realize a moment too late that he has just written a check for three hundred dollars. He accidentally wrote three-zero-zero on two different lines when he wasn't looking.

What could he do? On the one hand, he couldn't go downstairs after church and find the deacons counting the collection and say, "Fellows, there's been a mistake. I gave more than I really wanted to." On the other hand, he gave all he had in the checking account and a little more. Perhaps he and his family will have to eat beans and oatmeal for the rest of the month, Clarence thought, even though the contribution was going to a good place. One thing was for sure, notes Keillor. In that moment, Clarence felt fully alive for the first time all day.

11. The Widows-On-Fixed-Income Infection

Illustration

Will Willimon

I am reminded of the report of an associate pastor of a large church that hired a church fund-raiser to direct its ambitious financial campaign. The fund-raiser proposed his strategy at the first planning session. He wanted the members to visit every home .He was met with immediate resistance. One cynic at the stewardship meeting cited that this church had a high percentage of retired people on fixed incomes. They could not be expected to pledge, the cynic argued.

The fund-raiser asked for permission to see in confidence the list of major givers. At the next meeting he told the stewardship work area that he had completed an analysis of the church's giving patterns. "Please note that the majority of your top 50 contributors are ‘widows on fixed incomes.' Please note that, according to my calculations, those ‘widows on fixed incomes' pay about 60 percent of this congregation's annual budget. I'd say if you want to improve the giving in this congregation, you need to talk to those women first, find out why they give, then try to infect the rest of the congregation with the faith of these ‘widows on fixed incomes.'"

12. Practicing What You Preach

Illustration

Edgar A. Guest

I'd rather see a sermon than hear one, any day;
I'd rather one would walk with me than merely tell me the way;
The eye's a better pupil and more willing than the ear.
Fine counsel is confusing, but example's always clear,
And the best of all the preachers are the men who live their creeds,
For to see good put in action is what everybody needs.

13. Giving - Sermon Starter

Illustration

Brett Blair

There was a man who called at the church and asked if he could speak to the Head Hog at the trough. The secretary said, "Who?" Then she gathered herself and said "Sir, if you mean our pastor you will have to treat him with a little more respect than that and ask for the ‘Reverend' or ‘The Pastor.' But certainly you cannot refer to him as the Head Hog at the Trough." The man said, "I understand. I was calling because I have $10,000 I was thinking about donating to the building fund." She said, "Hold on for just a moment—I think the big pig just walked in the door."

Now I am sure the secretary wouldn't treat me like that, some of the laity perhaps but not the secretary! But we all are subject to changing our tune when money is suddenly involved. That is why this passage of Scripture has been an enduring image throughout the ages. We play favorites. We treat those who give more as if they are the pillars on which the church is erected.

But consider with me another image. Jesus, sitting opposite the place where the offerings were put, is observing the people make their donations as they come into the temple. He is not alone. Seated with him are the leaders—the Sadducees. It is startling to think of Jesus sitting with those whom he had scorned for their hypocrisy. Remember that as they watch there is no paper money, so all of the offerings make a terrible noise as they roll down this long horn shaped object and fall into the pool of coins. And here comes this little old lady and she has two small coins worth nothing and drops them in. They barely make a noise. You can almost see the Temple leaders as they roll their eyes and hope for better results with the next person who walks in the door. Jesus then calls his Disciples over and says, "This poor widow has put more in to the treasury than all the others." To the Sadducees this woman is a waste of time, but to Jesus she is the stuff by which Kingdoms are erected. Thus, at its heart, the story of the widow's mite is a strong reminder to the kingdoms of this world…

That the Kingdom of God is built by the widow as well as the wealthy.
That the Kingdom of God recognizes the level of sacrifice.
That the Kingdom of God warns us about pride.

14. The Authority of a Servant

Illustration

Brett Blair

Robert Fulghum, who wrote "All I Really Need to Know I Learned in Kindergarten," says that he placed alongside the mirror in his bathroom a picture of a woman who is not his wife. That's risky business! Every morning as he stood there shaving, he looked at the picture of that woman.

The picture? The picture is of a small humped-over woman wearing sandals and a blue eastern robe and head dress (sari). She is surrounded by important-looking people in tuxedos, evening gowns, and the regalia of royalty. It is the picture of Mother Teresa, receiving the Nobel Peace Prize!

Fulghum said he keeps that picture there to remind him that, more than a president of any nation, more than any pope, more than any chief executive officer of a major corporation, that woman has authority because she is a servant.

15. The Widow’s Mite for $39.95

Illustration

Brett Blair

An advertisement I ran across read: "Now you too can own a Genuine Coin From The Time of Jesus: The Widow's Mite. It's a minor miracle that this coin has survived and now people of faith can study, cherish, and protect it for future generations. It's yet another miracle that they're so affordable."

Then, the ad goes on to quote the Scripture we just heard, "While our limited supplies last, you may order the 2,000 year old Widow's Mite for only $39.95 plus shipping and handling. Remember this is the genuine coin mentioned in the Holy Bible and it makes a perfect gift for your child, grandchild, or favorite clergyman."

The advertisement makes it sound like your buying the actual coin the widow dropped into the receptacle. Of course, you are not. It doesn't exist. Harder still is to purchase the woman's attitude of generosity, which is of greater value in today's market.

16. Muggeridge Encounters Mother Teresa

Illustration

Brett Blair

In 1970, a man by the name of Malcolm Muggeridge went to Calcutta to do a special documentary on Mother Teresa for BBC-TV. Muggeridge then was Europe's Tom Brokaw.

Well, on that fated morning of their meeting (a morning that would change him the him for the rest of his life) he met her as she was working out in the streets with sick and poor people in a ghetto like he had never seen before, amid stench, filth, garbage, disease, and poverty that was just unbelievable. But what struck Muggeridge more than anything else, even there in that awful squalor and decadence, was the deep, warm glow on Mother Teresa's face and the deep, warm love in her eyes.

"Do you do this every day?" he began his interview.

"Oh, yes," she replied, "it is my mission. It is how I serve and love my Lord."

"How long have you been doing this? How many months?"

"Months?" said Mother Teresa.

"Not months, but years. Maybe eighteen years.

"Eighteen years!" exclaimed Muggeridge. "You've been working here in these streets for eighteen years?"

"Yes," she said simply and yet joyfully. "It is my privilege to be here. These are my people. These are the ones my Lord has given me to love."

"Do you ever get tired? Do you ever feel like quitting and letting someone else take over your ministry? After all, you are beginning to get older."

"Oh, no," she replied, "this is where the Lord wants me, and this is where I am happy to be. I feel young when I am here. The Lord is so good to me. How privileged I am to serve him."

Later, Malcolm Muggeridge said, "I will never forget that little lady as long as I live. The face, the glow, the eyes, the love—it was all so pure and so beautiful. I shall never forget it. It was like being in the presence of an angel. It changed my life. I have not been the same person since. It is more than I can describe." By the way, after Malcolm Muggeridge made those comments, Mother Teresa continued to serve in that sacrificial way until the end of her life nearly twenty-seven more years.

Obviously, we can't all be Mother Teresa, but we can all live in that spirit. In our own ways, we can all learn to give.

17. Cordially Yours

Illustration

King Duncan

I'm reminded of the story of the young soldier who was overseas. He was writing his girlfriend. He wanted to send her a telegram because he thought that would make more of an impression. So he gave the telegraph operator a message to send. The message was this: "I love you. I love you. I love you. John."

The telegraph operator said, "Son, for the same amount of money you can send one more word." So he amended his message and it read like this: "I love you. I love you. I love you. Cordially, John."

Many of us profess our love for God, "I love you, I love you, I love you," but when push comes to shove our devotion is more like "cordially" than it is love.

This widow put her money where her heart was. She gave all she had. And Jesus praised her.

18. Trusting in the Father’s Storehouse

Illustration

King Duncan

In George S. Clason's, The Richest Man in Babylon, he teaches an important principle. It's a principle you're familiar with: the person wanting to be rich should give away ten percent of everything he earns. Why? According to Clason there are some deep subconscious, psychological principles.

The first is that you should put back what you take out. The second is that the act of giving ten percent creates value for yourself and others. But I was drawn to his third reason for giving ten percent away. When we do that, according to Clason, it says to the world and to our own subconscious mind that there is more than enough, that we expect life to keep providing what we need.

This poor widow had never read The Richest Man in Babylon, but she must have trusted that there was more than enough in the Father's storehouse and that he would provide. That kind of trust, that kind of confidence, that kind of hope is pleasing to God.

19. A Symbol of Hope

Illustration

King Duncan

Author Ruele Howe tells about growing up with his parents in the country. When he was 15 years old, the house caught on fire. They escaped with only the clothes on their backs. There were no close neighbors to help so he and his father walked to a distant village to get supplies. As they returned they saw something that stayed with Ruele Howe all those years after. Beside the charred remains of what had been their house, his mother had laid out lunch on a log. She had placed a tin can filled with wildflowers on the log. It was a symbol of hope in the midst of tragedy.

This is the Christian faith, isn't it? She didn't try to cover up the disaster with flowers, but in the midst of that gloomy scene she had placed a symbol of hope.

These two coins that the widow placed in the temple treasury were her wildflowers. This was her symbol, her way of saying I know God will provide.

20. Money Verses

Illustration

John MacArthur

16 out of 38 of Christ’s parables dealt with money. More is said in the New Testament about money than Heaven and hell combined; five times more is said about money than prayer; and where there are over 500 verses on both prayer and faith, there are over 2000 verses dealing with money and possessions.

21. Taken Identity

Illustration

Rev. Adrian Dieleman

A Jewish woman was fleeing the German Gestapo in France. She knew she was close to being caught and she wanted to give up. A Christian woman, a widow, told her it was time to flee to a new place. The Jew said, “It’s no use, they will find me anyway. They are so close behind.” The Christian widow said, “Yes, they will find someone here, but it’s time for you to leave. Go. I will take your identification and wait for them.”

The Jewish lady then understood the plan; the Gestapo would come and find this Christian widow and think she was the fleeing Jew.

The Jewish lady asked her why she was doing that. The widow responded, “It’s the least I can do; Christ has already done that and more for me.”

The widow was caught and imprisoned in the Jewish lady’s place, allowing time for her to escape. Within six months the widow died in the concentration camp.

The Jewish lady never forgot. She too became a follower of Jesus Christ and lived her life serving others. She met God through the greatest love a person can give--personal self-sacrifice.

22. Why Did the Cheering Stop?

Illustration

Finally, I would suggest to you that the cheering stopped because Jesus began to talk more and more about a cross. In the early part of his ministry Jesus talked about the Kingdom of God. That's what they wanted to hear about, especially since they misunderstood this kingdom to be a restoration of Israel to the days of King David’s glory. But increasingly Jesus began to talk about sacrifice—even giving up your life.

The story is told of the pee-wee baseball game. When the young boy got up to the plate he looked over to the coach, and he saw him give the signal to sacrifice bunt. He then promptly proceeded to take three big swings and strike out. The coach ran up to him and said: Didn’t you see me give you the signal to sacrifice. Yes, the boy replied. But I didn’t really think that you meant it.

Isn’t that what we so often say to God. Yes, lord, I heard that talk about sacrifice but I didn’t really think that you meant it, but the cross says emphatically that he did mean it.

I began this sermon with the question, "Why did the cheering stop?" It stopped because Jesus more and more began to talk about commitment; it stopped because Jesus opened up the doors of the church and invited people to come in. But most importantly of all, it stopped because Jesus began to talk about a cross.

23. Sturdy Dreamers

Illustration

Larry Powell

Foe three weeks the minister announced in the church newsletter that a called meeting of the Administrative Board would be held to consider enlarging the church kitchen. For three weeks, the same announcement appeared in the Sunday worship bulletin and was repeated verbally from the pulpit. On the appointed date, the board met, deliberated the details, and voted to move ahead with the kitchen project. Construction was soon under way. One morning, a member of the board happened by the church and was curious to know what all the commotion was about in the kitchen. It was explained that the kitchen was being enlarged. The board member was irate. "Who authorized that?" he demanded. He was informed that the Adminsitrative Board had met and unanimously approved the project. "Why didn’t I know anything about the meeting?" he snapped hatefully. That was a good question, considering he had been in church each Sunday the announcement was made and the newsletter had carried the same information into his home for three successive weeks. Why do people not pay attention? Are they (we) preoccupied, disinterested, along for a free ride, or just simply contrary? For whatever reason, it is both disconcerting and annoying to be ignored repeatedly.

Jesus and his disciples were on their way to Jerusalem and, in what was actually his third announcement of his approaching death, Jesus said: "Behold, we are going up to Jerusalem; and the Son of man will be delivered to the chief priests and the scribes, and they will condemn him to death, and deliver him to the Gentiles; and they will mock him, and spit upon him, and scourge him, and kill him; and after three days he will rise" (10:33-34). James and John, the sons of Zebedee, had not heard a word of it! Immediately, their ambitions, which doubtless they had been stroking while Jesus had been speaking, came to the front. En route to a human sacrifice, they dared to ask for places of honor in the kingdom (10:37). They were indeed, as the writer of the hymn, "Are Ye Able?" describes them - sturdy dreamers.

Jesus taught that to seek places of honor is to be off on the wrong trail; service is the objective. "The Son of man also came not to be served but to serve, and to give his life as a ransom for many" (10:45)..

24. For That I Am Especially Thankful

Illustration

During a harvest festival in India, an old widow arrived at her church with an extraordinarily large offering of rice - far more than the poor woman could be expected to afford. The itinerant pastor of the church did not know the widow well. But he did know that she was very poor and so he asked her if she were making the offering in gratitude for some unusual blessing. "Yes," replied the woman. "My son was sick and I promised a large gift to God if he got well." "And your son has recovered?" asked the pastor. The widow paused. "No," she said. "He died last week. But I know that he is in God's care; for that I am especially thankful."

25. Breaking the Beale

Illustration

Staff

One of the better known treasure hunts in modern times is the quest to find the rumored wealth known as the "Beale treasure." The hunt began when an eccentric man, who left the East for the gold and silver mines of the West, returned home, supposedly hid a vast amount of wealth, then disappeared forever. All he left behind were several messages written in a mysterious code. One of those messages when deciphered told of the treasure and its approximate location. The other documents narrowed down the site. Since the Beale documents first came to light, thousands of man-hours and hundreds of thousands of dollars have been spent attempting to break the codes and find the legendary treasure.

Often, we spend our time looking for treasure in all the wrong places, when our quest, as Christians, only need begin in our own spiritual backyard.

26. God's Treasure

Illustration

John A. Stroman

Tom Long asks the question in his book Shepherds and Bathrobes: "Have you ever noticed where God placed his treasure on this earth?" The treasure is not gold, but gospel. Not silver, but good news. Not hard, cold cash, but grace, love, and peace. He points out that God could have left it with the politicians, those who are responsible for collecting taxes, building schools, and passing laws, but God didn't. God could have left this treasure with Zechariah, the high priest, but his unbelief took him out of the picture. Tom Long states that God left the treasure in the least likely of places: in the love, care, and nurture of a first century peasant woman chosen as the "handmaiden of the Lord." God's treasure was left with the most powerless figure in the ancient world. Doesn't that tell you something about God's grace in today's world?

27. Lessons to Learn

Illustration

In her book, Discipline, the Glad Surrender, Elisabeth Elliot reveals four meaningful lessons to be learned from the discipline of our possessions:

"The first lesson is that all things are given by God...Because God gives us things indirectly by enabling us to make them with our own hands (out of things He has made, of course) or to earn the money to buy them...we are prone to forget that He gave them to us.

We should be thankful. Thanksgiving requires the recognition of the Source. It implies contentment with what is given, not complaint...it excludes covetousness.

The third lesson is that things can be material for sacrifice. The Father pours out His blessings on us; we, His creatures, receive them with open hands, give thanks, and lift them up as an offering back to Him...

This lesson leads naturally to the fourth which is that things are given to us to enjoy for awhile...What is not at all fitting or proper is that we should set our hearts on them. Temporal things must be treated as temporal things received, given thanks for, offered back but enjoyed.

28. Marriage in India

Illustration

Lisa D. Kenkeremath

In most parts of the world, a wedding is just about the biggest, most lavish event most people will ever attend. In the villages of India, for example, the marriage rites and festivities last for three days. Preparations of food and decorations begin weeks ahead. Bride and groom alike are dressed head to toe in sumptuous fabrics of silk and brocade, gold jewelry set with precious stones, garlands of flowers around their necks the most beautiful clothes they will ever wear. The groom may ride into the village on a white horse to meet his bride. Everyone in the village, from the youngest to the oldest, from the richest to the poorest, is invited, and the bride's family personally feeds those who come to beg. No one would think of refusing the invitation, and even the poor people scrape together some bits of finery to wear. The bride and groom are almost incidental to the scene, which has a glamour and excitement of its own as people sparkle in their finery, eat and drink and make music. For a time, work is set aside, the daily grind of poverty and deprivation is forgotten, distinctions of wealth and rank are blurred. For a time, life seems full of love, joy and harmony.

And Jesus said, "The kingdom of heaven may be compared to a king who gave a wedding banquet for his son." Parties in general, and weddings in particular, figure prominently in the Biblical vision of salvation. The prophet Isaiah speaks of the day of redemption as the day when "the Lord will make for all peoples a feast of rich food, a feast of well-aged wines" on God's holy mountain (Isa. 25:6). This is the great messianic banquet when all creation is healed and God and humanity feast together. In today's text, the prophet sees the people of God as brides and grooms decked out in the garments of salvation.

29. One Good Word for Santa

Illustration

Editor James S. Hewett

Nicholas was born of wealthy parents in A.D. 280 in a small town called Patara in Asia Minor. He lost his parents early by an epidemic but not before they had instilled in him the gift of faith. Then little Nicholas went to Myra and lived there a life full of sacrifice and love and the spirit of Jesus. Nicholas became so Christlike that when the town needed a bishop he was elected. He was imprisoned for his faith by Emperor Diocletian and released later by Emperor Constantine. There have been many stories of his generosity and compassion: how he begged for food for the poor, and how he would give girls money so that they would have a dowry to get a husband. The story most often repeated was about how he would don a disguise and go out and give gifts to poor children. He gave away everything he had. And in the year 314, he died. His body was later moved to Italy where his remains are to this day.

But the story of Nicholas has spread around the world. There are more churches in the world named after St. Nicholas than any other person in all the history of the church. Oh, people have done strange things to him. The poet, Clement More, gave him a red nose and eight tiny reindeer. And Thomas Nast, the illustrator, made him big and fat and gave him a red suit trimmed by fur. And others have given him names—Belsnickle, Kris Kringle, Santa Claus. But what's important about him is that he had the mind of Christ. Because of his gentle selfless love, he touched the whole world. And this same mind of Christ is to be in us.

30. A Precious Gift

Illustration

Brett Blair

There is an ancient legend about the monk who found a precious stone, a precious jewel. A short time later, the monk met a traveler, who said he was hungry and asked the monk if he would share some of his provisions. When the monk opened his bag, the traveler saw the precious stone and, on an impulse, asked the monk if he could have it. Amazingly, the monk gave the traveler the stone.

The traveler departed quickly overjoyed with his new possession. However, a few days later, he came back, searching for the monk. He returned the stone to the monk and made a request: "Please give me that which enabled you to give me this precious stone!"

A commitment of the whole heart, that's what heaven, the Kingdom of Heaven requires of its followers. I love this last parable because Jesus does not say the Kingdom of Heaven is like a pearl of great price. He says the kingdom of heaven is like a merchant, a merchant who finds a great deal on a flawless stone and does everything in his power to close the sale. That's commitment to a greater cause. That's sacrifice and hard work. That's what heaven is like. Amen.

31. God Give Us Men

Illustration

Bob Moorehead

God give us men...ribbed with the steel of Your Holy Spirit...men who will not flinch when the battle's fiercest...men who won't acquiesce, or compromise, or fade when the enemy rages. God give us men who can't be bought, bartered, or badgered by the enemy, men who will pay the price, make the sacrifice, stand the ground, and hold the torch high. God give us men obsessed with the principles true to your word, men stripped of self-seeking and a yen for security...men who will pay any price for freedom and go any lengths for truth. God give us men delivered from mediocrity, men with vision high, pride low, faith wide, love deep, and patience long...men who will dare to march to the drumbeat of a distant drummer, men who will not surrender principles of truth in order to accommodate their peers. God give us men more interested in scars than medals. More committed to conviction than convenience, men who will give their life for the eternal, instead of indulging their lives for a moment in time. Give us men who are fearless in the face of danger, calm in the midst of pressure, bold in the midst of opposition. God give us men who will pray earnestly, work long, preach clearly, and wait patiently. Give us men whose walk is by faith, behavior is by principle, whose dreams are in heaven, and whose book is the Bible. God give us men who are equal to the task. Those are the men the church needs today.

32. Pastoral Prayer

Illustration

Brett Blair

D-Day for WWII was June 6, 1944 — the day on which the Battle of Normandy began — commencing the Western Allied effort to liberate mainland Europe from Nazi occupation during World War II. President Roosevelt composed a prayer and delivered it on the radio that evening. What follows is the full text of that address:

My Fellow Americans,

Last night, when I spoke with you about the fall of Rome, I knew at that moment that troops of the United States and our Allies were crossing the Channel in another and greater operation. It has come to pass with success thus far.

And so, in this poignant hour, I ask you to join with me in prayer:

Almighty God: Our sons, pride of our nation, this day have set upon a mighty endeavor, a struggle to preserve our Republic, our religion, and our civilization, and to set free a suffering humanity.

Lead them straight and true; give strength to their arms, stoutness to their hearts, steadfastness in their faith.

They will need Thy blessings. Their road will be long and hard. For the enemy is strong. He may hurl back our forces. Success may not come with rushing speed, but we shall return again and again; and we know that by Thy grace, and by the righteousness of our cause, our sons will triumph.

They will be sore tried, by night and by day, without rest until the victory is won. The darkness will be rent by noise and flame. Men's souls will be shaken with the violences of war.

For these men are lately drawn from the ways of peace. They fight not for the lust of conquest. They fight to end conquest. They fight to liberate. They fight to let justice arise, and tolerance and goodwill among all Thy people. They yearn but for the end of battle, for their return to the haven of home.

Some will never return. Embrace these, Father, and receive them, Thy heroic servants, into Thy kingdom.

And for us at home fathers, mothers, children, wives, sisters, and brothers of brave men overseas, whose thoughts and prayers are ever with them help us, Almighty God, to rededicate ourselves in renewed faith in Thee in this hour of great sacrifice.

Many people have urged that I call the nation into a single day of special prayer. But because the road is long and the desire is great, I ask that our people devote themselves in a continuance of prayer. As we rise to each new day, and again when each day is spent, let words of prayer be on our lips, invoking Thy help to our efforts.

Give us strength, too strength in our daily tasks, to redouble the contributions we make in the physical and the material support of our armed forces.

And let our hearts be stout, to wait out the long travail, to bear sorrows that may come, to impart our courage unto our sons wheresoever they may be.

And, O Lord, give us faith. Give us faith in Thee; faith in our sons; faith in each other; faith in our united crusade. Let not the keeness of our spirit ever be dulled. Let not the impacts of temporary events, of temporal matters of but fleeting moment let not these deter us in our unconquerable purpose.

With Thy blessing, we shall prevail over the unholy forces of our enemy. Help us to conquer the apostles of greed and racial arrogances. Lead us to the saving of our country, and with our sister nations into a world unity that will spell a sure peace a peace invulnerable to the schemings of unworthy men. And a peace that will let all of men live in freedom, reaping the just rewards of their honest toil.

Thy will be done, Almighty God.

Amen.

Note: We offer this as a possible pastoral prayer during times of war or conflict. We understand that current wars and WWII have many dissimilarities but there are at the same time similarities. Also we understand there are many differences of opinion regarding war and conflict. So we will not attempted to contemporize or adapt the above prayer leaving that up to each pastor. Or, you may simply wish to incorporate part or all into your sermon as an historical illustration.

33. Richly Rewarded

Illustration

Staff

In the latter part of the 17th century, German preacher August H. Francke founded an orphanage to care for the homeless children of Halle. One day when Francke desperately needed funds to carry on his work, a destitute Christian widow came to his door begging for a ducat - a gold coin. Because of his financial situation, he politely but regretfully told her he couldn't help her. Disheartened, the woman began to weep. Moved by her tears, Francke asked her to wait while he went to his room to pray. After seeking God's guidance, he felt that the Holy Spirit wanted him to change his mind. So, trusting the Lord to meet his own needs, he gave her the money. Two mornings later, he received a letter of thanks from the widow. She explained that because of his generosity she had asked the Lord to shower the orphanage with gifts. That same day Francke received 12 ducats from a wealthy lady and 2 more from a friend in Sweden. He thought he had been amply rewarded for helping the widow, but he was soon informed that the orphanage was to receive 500 gold pieces from the estate of Prince Lodewyk Van Wurtenburg. When he heard this, Francke wept in gratitude. In sacrificially providing for that needy widow, he had been enriched, not impoverished.

34. The Kingdom Belongs to Those with the Guts

Illustration

Will Willimon

Robert Louis Stevenson's "Treasure Island" is a favorite book to many. The adults in "Treasure Island" were unlike many adults we know--grownups who staked all, risked everything, for nothing more than some map scrawled on a piece of paper.

The adults most of us know stay home, keep their heads down, go to work in the morning and then they come back again in the evening. But in "Treasure Island," they risked, they lied if needed, and they had great lives and exciting deaths.

A speaker at a graduation ceremony once said, "Remember one thing as you go forth from school into life: Even if you win the rat race, remember, you're still a rat."

He was telling the truth. There is this relentless, virtually irresistible tendency of life to transmute from adventure into tame predictability. One day you're an angry, young thing, ready to grab the world by the tail and twist, dying to set the woods on fire. And the next day you're some old guy, slouched in an easy chair, complaining about how the kids are ruining the world. One day you're a kid, excited about the prospect of leaving home, abandoning your parents, and going to college where you can think as you like, and they can't do anything about it. And then the next day you're just a college student, going through the motions, trying to accumulate enough hours to graduate.

Jesus says a kingdom belongs to those with the guts to stake it all on the treasure.

35. Love Is

Illustration

Editor James S. Hewett

Love is the filling from one's own,
Another's cup,
Love is the daily laying down
And taking up;

A choosing of the stony path
Through each new day,
That other feet may tread with ease
A smoother way.

Love is not blind, but looks abroad
Through other's eyes;
And asks not, "Must I give?"
But "May I sacrifice?"

Love hides its grief, that other hearts
And lips may sing;
And burdened walks, that other lives
May buoyant wing.

Hast thou a love like this?
Within thy soul?
'Twill crown thy life with bliss
When thou dost reach the goal.

36. Sadness in the Heart of God

Illustration

John Claypool

There is a Jewish parable that both parallels and illumines Jesus' story, and it has helped to clarify my understanding greatly. This one is about a "farmer who lived in Poland. For generations before him, his family had been very poor. One night he was awakened by an angel of the Lord, who said: "You have found favor in the eyes of your Maker. He wants to do for you what he did for your ancestor Abraham. He wants to bless you. Therefore, make any three requests that you will of God, and he will be pleased to give them to you. There is only one condition: your neighbor will get a double portion of everything that is bequeathed to you."

The farmer was startled by this revelation and woke up his wife to tell her all about it. She suggested that they put the whole thing to a test. So they prayed. "Oh, blessed God, if we could just have a herd of a thousand cattle, that would enable us to break out of the poverty in which we have lived for generations. That would be wonderful." No sooner had they said these words than they heard the sound of animal noises outside. Lo and behold, all around the house were a thousand magnificent animals!

During the next two days, the farmer's feet hardly touched the ground. He divided his time between praising God for such great generosity and beginning to make practical provisions for his newly acquired affluence. On the third afternoon, he was up on a hill behind his house trying to decide where to build a new barn when he looked across at his neighbor's field, and there standing on the green hillside were two thousand magnificent cattle. For the first time since the angel of the Lord had appeared, the joy within him evaporated and a scowl of envy took its place. He went home that evening in a foul mood, refused to eat supper, and went to bed in an absolute rage. He could not fall asleep because every time he closed his eyes, all he could see were his neighbor's two thousand cattle.

Deep in the night, however, he remembered that the angel had said he could make three wishes. With that, he shifted his focus away from his neighbor and back to his own situation, and the old joy quickly returned. Digging deep into his own heart to find out what else he really wanted, he began to realize that in addition to some kind of material security, he always wanted descendants to carry his name into the future. So he prayed a second time: "Gracious God, if it please thee, give me a child that I may have descendants." With that, he and his wife made love, and because of his experience with the cattle, he was not too surprised shortly thereafter to learn that she was expecting.

The next months were passed in unbroken joy. The farmer was busy assimilating his newly acquired affluence and looking forward to the great grace of becoming a parent. On the night his first child was born, he was absolutely overjoyed. The next day was the Sabbath. He went to the synagogue, and at the time of the prayers of the people, he stood up and shared with the gathered community his great good fortune: now at last a child had been born into their home. He had hardly sat down, however, when his neighbor got up and said, "God has indeed been gracious to our little community. I had twin sons born last night. Thanks be to God." On hearing that, the farmer went home in an utterly different mood than the one in which he came. Instead of being joyful once again he was filled with the canker of jealousy.

This time, however, his envy did not abate. Late that evening, he made his third request of God: "Please, gouge out my right eye."

No sooner had he said these words than the angel who had initiated the whole process appeared again and asked, "Why, son of Abraham, have you turned to such vengeful desirings?" With pent-up rage, the farmer replied, "I cannot stand to see my neighbor prosper. I'll gladly sacrifice half of my vision for the satisfaction of knowing that he will never be able to look on what he has."

Those words were followed by a long silence, and as the farmer looked, he saw tears forming in the eyes of the angel. "Why, O son of Abraham, have you turned an occasion for blessing into a time of hurting? Your third request will not be granted, not because the Lord lacks integrity, but because God is full of mercy. However, know this, O foolish one, you have brought sadness not only to yourself, but to the very heart of God."

37. The Debt We Owe

Illustration

David Livingstone

People talk of the sacrifice I have made in spending so much of my life in Africa. Can that be called a sacrifice which is simply acknowledging a great debt we owe to our God, which we can never repay? Is that a sacrifice which brings its own reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny? It is emphatically no sacrifice. Rather it is a privilege. Anxiety, sickness, suffering, danger, foregoing the common conveniences of this life these may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing compared with the glory which shall later be revealed in and through us. I never made a sacrifice. Of this we ought not to talk, when we remember the great sacrifice which He made who left His Father's throne on high to give Himself for us.

38. The Challenge of Discipleship

Illustration

Mickey Anders

Churches sometimes go to great lengths to get people to come to their church. Not long ago on a church called the Positive Impact Christian Church offered a door prize of $1,000. All the local newspapers reported this unusual approach to evangelism. However, the preacher was deeply disappointed when only thirty people showed up when he was anticipating hundreds. After all, he thought, who could resist the appeal of a $1,000 door prize for a lucky worshiper.

Contrast that experience with a newspaper ad that appeared in London in the 1800's which said, "Men wanted for hazardous journey. Small wages, bitter cold, long months of complete darkness, constant danger, safe return doubtful." The ad was signed by Sir Ernest Shackleton, Antarctic explorer. Amazingly, the ad drew thousands of respondents, eager to sacrifice everything for the prospect of meaningful adventure.

Which approach do we take in the church today? Do we make discipleship easy or challenging? Well, our text today leaves no doubt about the method Jesus took. Instead of giving something away, he demanded that his followers give everything up.

39. Grabbing up the Truths

Illustration

Forty-three years ago, I read something by Sherwood Anderson in an upper-level literature class at Albion College. Which took me a while to find, given that I wanted to see if it was as I remembered it. But I did. And it was.

Anderson shared a legend, suggesting that in the beginning there was a valley filled with truths. And the truths were all beautiful. There were truths about every subject under the sun. There were truths about virginity and truths about passion....truths about wealth and truths about poverty....truths about thrift and truths about profligacy....truths about carefulness and truths about abandon. There were hundreds and hundreds of truths, all of them beautiful.

And then the people came along, pouring into the valley. Each snatched up one of the truths. And the strong, several. But in trying to protect their truth from others, they squeezed it until it became misshapen....deformed....even grotesque. Until the person holding it became grotesque. Which happens in my business all the time. And which is why I hold the truths I love in humble hands. For short of eternity, there is little I can claim with absolute certainty. I suppose if you persist in a belief that out there is to be found "the one true church," all I can tell you is where you cannot find it....that being the church that claims (to the point of bragging) that they have it. Whatever you do, don't go there.

40. The Ogre in the Pit

Illustration

Editor James S. Hewett

Once upon a time there was a White Knight looking for adventure. He came to a village where legend told of a terrible ogre in a pit. Bravely the White Knight took up the challenge. He would do battle with the terrible ogre in the pit. The people remembered several courageous men had climbed down into the pit, but no one could remember even one of those champions returning.

The White Knight stood looking at the deep, dark hole. The opening was so narrow he stripped himself of armor and unnecessary clothing. He took only a long dagger, which he tied around his neck with a leather strap. After securing a rope at the opening and testing its strength, he gripped it firmly and began lowering himself, hand under hand, letting the rope slip between his feet. Soon he felt the cool, smooth floor of the chamber. It took several minutes for his eyes to adjust to the darkness, but soon he focused on a large mound. Then he realized it was the bones of his predecessors, along with their assorted weapons. A little way off he spotted another mound, but he wasn't sure what it was.

Suddenly he was surprised by the inhabitant of the pit—surprised because he didn't anticipate that the ogre would be only as tall as a rabbit. The ogre waved his arms and screeched with its squeaky voice, trying to appear as fierce as possible. The White Knight picked up a sword from the floor and prepared to do battle, but quick as a rat, the ogre ran into a hole near the second mound.

The White Knight followed, and as the second mound became clearer and again he was surprised. Before his eyes there glittered balls of gold as big as grapefruits and diamonds as big as plums. With only a small part of that treasure, any commoner would be a prince for life. The little ogre lost its importance in view of this great treasure.

But the White Knight had a problem. How would he carry it out of the hole? He had no pockets. Who would believe him if he didn't bring back at least one piece?

He suddenly had an idea. He would take one of the diamonds in his mouth and carry it that way until he had climbed out of the hole. He could always come back later for the rest. Hurriedly he chose one of the larger diamonds. It fit comfortably into his mouth, and he began the arduous climb out of the pit, hand over hand, gripping the rope with his feet. His tongue held the diamond tightly against the roof of his mouth. Higher and higher he climbed until the heavy exertion began to render him breathless. He would have to breathe through his mouth in order to get enough air. As he took in a large gulp of air the diamond slipped and stuck in his throat. The White Knight choked on his treasure, lost consciousness, and fell to his death on the mound of bones below.

You see, the terrible ogre in the pit was not the little troll. The ogre in the pit was greed—greed in the hearts of men who saw easy treasure and the hope of unearned gain. The glitter of this world had choked him to death.

41. The Age of Efficiency

Illustration

Dan Matthews

We have called this the information age but I would give it a different name. I would call us the age of efficiency. We want every process streamlined - we want it efficient. The doctor's office doesn't what you checking in with the receptionist anymore, that is a time waster. Through the miracle of technology, they have streamlined the time wasting process of having you write your name. Now you walk up to a computer terminal and type your name, forget talking to a receptionist. They have efficiently eliminated all the time wasting human interaction of the past. The future of the world, our society, and technology all look headed toward increased efficiency.

We are in a time when we don't prize human interaction. We don't prize service, love, tenderness or sacrifice. We are a culture that has set our sights on the goal of absolute efficiency.

42. God Wants All of Us

Illustration

Billy D. Strayhorn

There's an old story about a family with four children, who was celebrating Mom's birthday. Dad and the kids decided to create their own birthday presents for Mom that year. Mom sat in her favorite chair expectantly.

The oldest girl wrote Mom a poem. "Roses are red, violets are blue; You are the best Mom, It really is true." She had written it on a piece of paper and decorated the edges like a certificate. After Reading it, she placed it on a silver tray and presented it to Mom.

The oldest boy took the tray and placed a carefully drawn and painted scene of their house and family. For a seven year old it wasn't bad.

The youngest boy took the tray and set a paper dessert plate which he had colored and decorated on the tray. The plate contained 3 Oreo cookies from his school lunch. They were his favorites, so this was quite a sacrifice. (There were four but temptation got the better of him when he was setting everything up. Mom could see cookie crumbs in the corner of his mouth.)

The youngest daughter was a little distraught. She hadn't thought of anything or made anything and in their excitement Dad and the other children forgot her. But she took the silver tray, set it on the floor in front of mom, stepped onto the tray and said, "I give you me."

I love that story, partly because it's just cute, but mostly because I think it teaches us about what God expects in our everyday Christian walk. You see, I think what God expects can be summed up in the old song, "All of me." "All of me, why not take all of me, can't you see I'm no good without you. You took the part that once was my heart, so why not take all of me."

And that's the truth, we are no good without God. God wants all of us. Not just our heart, not just our mind, not just our soul, not just our strength but every bit of us. And God wants us to bring it to Him like that little girl, and place all we are and have and ever will be at God's Altar.

43. One Day Is Not Enough

Illustration

While it is wonderful that we set aside one day to especially honor mothers, let us reflect for a moment on all of the things mothers do for us. First of all, they bring us into the world through a biological miracle that is amazing, but certainly not easy. Then they spend the next two decades preparing meals, solving problems, kissing boo-boos, helping us learn everything from how to brush our teeth to how to navigate the difficulties of the "real world." They spend the rest of their lives fretting and worrying about us. They care for us in a way that is beyond words. They sacrifice for us in ways beyond words. Even after they have passed on, and Mother's Day can be especially difficult for those of us who have lost mothers, their influence is so powerful that it stays with us always. I propose that one day is not enough. One day is nice, but it is not enough.

So while we take this day to especially honor mothers, let us think of it as a planning day. How can we honor our mothers, grandmothers, mother-in-laws, and aunts each and every day? How can we recognize their special contributions to our lives every day? Let us take a moment to jot down five ways we can truly honor mothers, from our own mothers to the young mothers in this congregation, to the mothers who might be missing their grown up kids, to mothers who may have passed away. (Give a few moments to allow individuals to jot down their list. You may provide a few moments at the end of the sermon or at the end of the service to return to these lists and allow people to share their ideas with each other.) Now, let us make a commitment to honor these women every day of the year because one day is not enough!

44. Antagonist: Antagonists in the Church

Illustration

Kenneth C Haugk

From Antagonists in the Church: How to Identify and Deal With Destructive Conflict

Definition of an antagonist: Someone who on the basis of non-substantive evidence, goes out of their way to make insatiable demands, usually attacking the person or performance of others; these attacks are selfish in nature, tear down rather than build up, and are frequently directed against leadership.

Kinds of antagonists: Hard core (usually irrational, unreasonable) and Major antagonist (possible to reason with them, but they will not be reasoned with).

Identifying Antagonists

Is his/her behavior disruptive?
Is the attack irrational?
Does he/she go out of h/h way to initiate trouble?
Does h/s make insatiable demands?
Are h/h concerns minimal or fabricated?
Does h/s avoid causes that involve personal risk/suffering/sacrifice?
Does h/h motivation appear selfish?

Red Flags To Watch For:

Previous track record
Parallel track record (antagonist at work, school, club, etc.)
Nameless others: "At least 24 others feel this same way."
Criticism of predecessor
Instant buddy
Gushing praise
"I Gotcha!" Asks leading questions, tries to trap you.
Extraordinary likeability
Church hopper
Liar
Uses aggressive means: extreme, combative, unethical
Flashes $$$
Takes notes at inappropriate times
Sarcasm, cutting language
Different drummer, always doing things their own way
A pest incessant phone calls, questions, etc.
The "cause"

Early Warning Signs:

Chill in the relationship
Honeyed "concerns" "Dear pastor, I have a concern about ..." may mean "I'm angry!!"
Nettlesome questions
Mobilizing forces, pot stirring
Meddling in others' responsibilities
Resistance

Later Warning Signs:

Sloganeering
Accusing
Spying
Distorting
Misquoting scripture
"Judas kissing" "I'm your friend, but I have to say..."
Smirking
Letter writing (don't respond with a lengthy, reasoned answer)
Pretense
Lobbying

Preventing Antagonism:

Follow established policies
Functional feedback channels
Job descriptions
Broad base of responsibility
Discipline that works
Anticipatory socialization let people know plans
United front within leadership

Relating To Dormant Antagonists:

Act professionally
Keep your distance
Be accurate, don't guess, estimate
Avoid excessive positive reinforcement
Tighten the reins
Don't seek sympathy from others
Don't form a committee to look into accusations, this only appears to give credibility to their charges
Don't call for a vote of confidence

45. Basic Instructions Before Leaving Earth

Illustration

Billy D. Strayhorn

A few years ago someone came up with an ingenious acrostic for the bible. B.I.B.L.E. means Basic Instructions Before Leaving Earth. I really like that. The Bible is our basic instruction book for life and relationships. Oh, I know, you can't turn to an index and get direct advice about how to deal with your straight A student who suddenly decides they want to pierce their eyebrows or dye their hair clown orange. Or a child who has decided that the only thing they can eat is a diet of quail eggs, coconut water, kiwi and tabouli. It doesn't give direct answers about what movies we should let our children see or what curfew we should set for what age.

But it DOES speak to us of a loving caring God. It is filled with stories of loving caring parents. It does show by example what loving relationships should be like. It does tell us the ramifications of disobedience and disrespect. And it does talk about grace, love, mercy, forgiveness, and about giving and sacrifice.

46. TREASURER

Illustration

Stephen Stewart

Ezekiel 1:8 - "Cyrus, king of Persia, brought these out in charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah."

Romans 16:23 - "Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother, Quartus, greet you."

The treasurer was an important officer in Oriental courts, probably having charge of the receipts and disbursements of the public treasury. This title was given to this officer of state and indicated that he was a man of great importance. He was frequently considered superior to all others, and this position was sometimes filled by the heir to the throne.

This is a logical step, if we consider the type of treasure for which this man was responsible. These royal - and also sacred - treasures consisted of money, jewels, gold, documents, silver, spices, shields, grain, wine, oil, cattle, sheep, and on and on. Quite a bookkeeping chore! And that it was - so treasurers were probably men who were familiar with various forms of bookkeeping.

And then there were the sacred treasures. These included basins of silver and gold, money, vessels, bowls, priestly garments, altars, candlesticks, and all the rest of the myriads of objects necessary for the worship services.

Can you imagine what it must have been like in the hey-day of Solomon’s reign, when he had a whole city for just his horses, not to mention all the rest of the wealth of which he was possessed! For one man to keep track of all that would be like the Secretary of the Treasury today having to account for every penny daily. That’s patently an impossible task. And, just as our Treasury department has many sub-divisions, so too the treasurer has many sub-treasurers, or sub-stewards, working under him.

At that, it was quite a job keeping track of all the king’s and the priests’ possessions. But we know that it must have been done accurately, because we have mention in various places of accountings that were given to the king. And, considering the prerogotives of kings and the well-known disposition of most of them, it would seem that a treasurer of judgment was also a man of scrupulous honesty.

47. Lent: Giving Up

Illustration

Billy D. Strayhorn

Self Denial is about making a sacrifice that makes a difference, focusing on the Cross and reminding ourselves what Christ gave up for us. Rev. Craig Gates of Jackson Mississippi has a great list of suggestions. He says we should:

GIVE UP grumbling! Instead, "In everything give thanks." Constructive criticism is OK, but "moaning, groaning, and complaining" are not Christian disciplines.

GIVE UP 10 to 15 minutes in bed! Instead, use that time in prayer, Bible study and personal devotion. A few minutes in prayer WILL keep you focused.

GIVE UP looking at other people's worst attributes. Instead concentrate on their best points. We all have faults. It is a lot easier to have people overlook our shortcomings when we overlook theirs first.

GIVE UP speaking unkindly. Instead, let your speech be generous and understanding. It costs so little to say something kind and uplifting or to offer a smile. Why not check that sharp tongue at the door?

GIVE UP your hatred of anyone or anything! Instead, learn the discipline of love. "Love covers a multitude of sins."

GIVE UP your worries and anxieties! They're too heavy for you to carry anyway. Instead, trust God with them. Anxiety is spending emotional energy on something we can do nothing about: like tomorrow! Live today and let God's grace be sufficient.

GIVE UP TV one evening a week! Instead, visit someone who's lonely or sick. There are those who are isolated by illness or age. Why isolate yourself in front of the "tube?" Give someone a precious gift: your time!

GIVE UP buying anything but essentials for yourself! Instead, give the money to God. The money you would spend on the luxuries could help someone meet basic needs. We're called to be stewards of God's riches, not consumers.

GIVE UP judging others by appearances and by the standard of the world! Instead, learn to give up yourself to God. There is only one who has the right to judge, Jesus Christ.

48. Do Not Call It Sacrifice

Illustration

Bishop Ray W. Chamberlain

A couple, visiting in Korea, saw a father and his son working in a rice paddy. The old man guided the heavy plow as the boy pulled it.

"I guess they must be very poor," the man said to the missionary who was the couple's guide and interpreter.

"Yes," replied the missionary. "That's the family of Chi Nevi. When the church was built, they were eager to give something to it, but they had no money. So they sold their ox and gave the money to the church. This spring they are pulling the plow themselves."

After a long silence, the woman said, "That was a real sacrifice." The missionary responded, "They do not call it a sacrifice. They are just thankful they had an ox to sell."

49. The Gift Is In Your Hand

Illustration

Editor James S. Hewett

Anthony Campolo, sociology professor at Eastern Baptist College and popular speaker, told of his experience one year at a Women's Conference where he was making a major address. At the point in the program when the women were being challenged with a several thousand-dollar goal for their mission projects, the chairperson for the day turned to Dr. Campolo and asked him if he would pray for God's blessing upon the women as they considered what they might do to achieve the goal. To her utter surprise, Dr. Campolo came to the podium and graciously declined her invitation. "You already have the resources necessary to complete this mission project right here within this room," he continued. "It would be inappropriate to ask for God's blessing, when God has already blessed you with abundance and the means to achieve this goal. The necessary gifts are in your hands. As soon as we take the offering and underwrite this mission project, we will thank God for freeing us to be the generous, responsible and accountable stewards that we are called to be as Christian disciples." When the offering was taken, the mission challenge was oversubscribed, and Dr. Campolo led a joyous prayer of thanksgiving for God's abundant blessings and for the faithful stewardship of God’s people.

50. A Lifelong Allegiance to God

Illustration

King Duncan

The late Danny Thomas lost his life savings of $600.00 at a time when he was out of work. He and his wife, Rosie, had a baby on the way, and they needed money. Danny worked at part-time jobs so Rosie could buy groceries. He also borrowed money from friends. It was a tough time in his life. A week before the baby was born, Danny had the grand total of seven dollars and eighty-five cents to his name. What would he do? "My despair led me to my first exposure to the powers of faith," Danny would later recall.

On Sunday morning Danny went to church. When the offering plate was passed he put in his "usual one dollar." But something unexpected happened that day. A special missions offering was taken. The priest explained where the mission offering would go, and Danny felt he had to give something. "I got carried away," Danny said, "and ended up giving my seven dollars." He had given away all his money that Sunday. What in the world had he done? He walked up to the altar rail, got on his knees and prayed aloud. "Look, I've given my last seven bucks," he prayed. "I need it back tenfold because I've got a kid on the way, and I have to pay the hospital bill." He went home with a mere eighty-five cents in his pocket all the money he had in the world. "You won't believe this," Danny Thomas later wrote, "but the next morning the phone rang in the rooming house hall." It was a job offer. He was offered a part in a commercial. The job wasn't much but the pay was good seventy-five dollars. "I literally dropped the telephone receiver," Danny remembered. "First I whooped with joy; then an eerie feeling came over me." He remembered what he had prayed at church the day before. "The seventy-five-dollar fee," he said, "unheard of for me at that time, was almost exactly ten times the amount of money I had donated to the church."

The important truth about this story is not that Danny Thomas received a tenfold return on his money. He might have done just as well at the racetrack. The important thing was Danny Thomas' lifelong allegiance to God. Those of you who know his story know that St. Jude's Hospital for Children in Memphis Tennessee stands today as silent testimony to that allegiance. Often when God asks us, "What will you give?" we take the bit that we can spare, the part we can easily give and offer it to God. The question is one of total allegiance. How committed are you to God?

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