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Expanded Comments |
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| 1 And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
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Began to speak – A part of our Lord's discourse on the last day of his public ministry. R1982:2
A certain man – Jehovah God. R1982:3, 2756:1, 1795:3
Planted a vineyard – The Jewish nation, typifying Christendom in the harvest of the Gospel age. "For the vineyard of the Lord of hosts is the house of Israel." (Isa. 5:7) R1982:3, 2756:1, 1795:3
An hedge about it – The divine Law, the testimony of the prophets, the special supervision and fatherly guardianship of God and the ministration of his faithful servants, all of which served to separate them from ungodly, surrounding nations, and to protect them from their influence. R1795:3
For the winefat – Or wine press, including the vat for the reception of the juice. R1795:3
Representing Israel's advantages; the worship of the sanctuary, the leadings and teachings of Jehovah, etc. R1795:6
Built a tower – A watch tower, for the protection of the vineyard, representing God's care over it in setting watchmen, the prophets and others, upon the towers of Zion. (Ezek. 3:17; Isa. 62:6; Jer. 6:17) R1795:6
Let it out – From the time of the exodus to the coming of Messiah--nearly 19 centuries. R1982:3
To husbandmen – The priests and leaders of the people. R1795:6, 1982:3
The Pharisees and Doctors of the Law, whose duty it was to care for the vineyard. R2756:1, 1795:6
The divinely constituted leaders of the nation from the time of the exodus to the time of the coming of Messiah. R1982:3
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| 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
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At the season – At such times as it was proper to expect some fruit. R1796:1
The appointed harvest time, in which those addressed were then living. R1795:6
A servant – A prophet or teacher. R1796:1
His faithful prophets. R1982:5
That he might receive – "He looked for judgment, but behold oppression; for righteousness, but behold a cry." (Isa. 5:7) R1982:3, 1795:3
From the husbandmen – Through their influence. R1796:1
The rulers in Israel, because of their influence and power, were held responsible for the course of the nation. R1796:1
Of the fruit – The Lord had a right to expect gratitude, love, obedience, meekness, and readiness of mind and heart to follow further leadings into new paths. R1795:6
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| 3 And they caught him, and beat him, and sent him away empty.
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They caught him – Seeking honor one of another, and not God's glory. R2756:1
Beat him – Verses 3-5 refer to the shameful handling of the worthy servants of the Lord. R1796:1, 1982:5
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| 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.
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| 5 And again he sent another; and him they killed, and many others; beating some, and killing some.
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Beating some, and killing some – See Jer. 37:13-21; 1 Kings 18:13; 22:24-27; 2 Kings 6:31; 2 Chron. 24:20, 21; 36:16; Acts 7:52; Heb. 11:35-38. R1796:1
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| 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
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One son – The Lord Jesus. R1796:1, 1982:5
Will reverence my son – Though God knew it would be otherwise, it is so expressed to show the reasonableness of such expectation. R1796:1
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| 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
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Those husbandmen – The chief priests and rulers. R1796:1
The scribes and Pharisees who sat in Moses' seat. R2755:6
Among themselves – They plotted privately and deceitfully. R1796:1
This is the heir – This man claims to be the King, the Messiah of the Jews. R1796:1
Let us kill him – Crucifying our Lord. R1796:3 Shall be ours -- We shall retain our prestige and power. R1796:2
Their selfish ambition to retain their stewardship. R1982:5, 1796:2
They did not realize that the course they were taking was the very one which would lead to the destruction of that typical kingdom of God. R5505:3
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| 8 And they took him, and killed him, and cast him out of the vineyard.
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Killed him – A prophecy of the murderous culmination of the wicked purposes even then filling their hearts. R1796:4
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| 9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.
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Destroy the husbandmen – Cast the chief priests and rulers out of their offices. R1796:4, 1982:6
The overthrow of the Jewish system, or polity. R2756:1
Unto others – The establishment of a new order of things through other servants--our Lord Jesus and his apostles, who did not seek honors to themselves, but sought the glory of God and the welfare of his vineyard. Teachers of the Gospel. R2756:1, 5505:4, 4678:5, 1982:6
The Gentiles. R1796:4
Similarly, those in high positions as representatives of God today, who misuse their office and symbolically "murder" the Lord's people, will be dealt with. R4678:6
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| 10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
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The stone – "The stone which the builders refused is become the headstone of the corner" (Psa. 118:22)--the top-stone of a pyramid, the chief corner stone. R1982:6, 5505:6
The top-stone, Christ Jesus, the head-stone of God's building, pattern for the whole, stone of stumbling and rock of offence. C329; R5505:6
The result of the stumbling of the nominal Gospel church over this stone will be the same as in the Jewish church (Isa. 8:14); they will be broken. R1983:4
With this example, how careful should every Christian be. R1983:4
Which the builders rejected – This stone might be rejected by them then, but that would not hinder its exaltation in God's due time as the chief stone in the glorious temple of God. R1982:6
Is become – Referring to his triumph in the resurrection and his future glory. R1796:4
Exaltation as the chief stone in the glorious spiritual Temple of God. R1982:6
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| 11 This was the Lord's doing, and it is marvellous in our eyes?
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| 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. |
Against them – The Jews. R1795:3
So aptly did it represent their state of heart that its only effect was to rouse them to renewed energy to fulfil the final prediction of the parable. (verse 13) R1795:3
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| 13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. |
They send unto him – On the last day of our Lord's public ministry. R3852:2, 1756:6
Of the Pharisees – Who privately taught that the Jews as the people of God should never pay taxes to other rulers. R3852:6
And – The counsellors were of different factions, quite opposed to each other, but drawn together by mutual interest in their opposition to Jesus. R2756:1
Thus it ever is with error; the most contrary theorists are ready to cooperate with each other in opposition to the truth. R2756:2
Of the Herodians – Not Jews at all, but, like Herod, Ishmaelites--sons of Abraham through Hagar; as the Jews were his sons through Sarah. They were not religious, but, in a considerable measure, politicians. R2756:2
Who stood firmly, boldly and publicly for the suzerainty of the Roman Empire, claiming that it was to the advantage of the people of Israel to be under Roman power, and that the paying of tribute was right and proper. R3853:1
To catch him – If possible to get him to commit himself to some treasonable statement, on account of which they could bring him before Pilate as an enemy of the Roman empire, and thus have him legally executed in a manner which the people could not resist. R3852:6
The Jew was aroused to renewed energy to fill up the iniquitous measure of their guilty fathers and so fulfill the final prediction of the parable. R1795:3
When they thought to entrap him in his words, he entrapped them in their words. But he reviled not. R4802:6
The most contrary theorists are ready to cooperate with each other in opposition to the truth. R2756:2
In his words – To get him to either declare with the Herodians that the tax was right and thus break his influence with the people, or to publicly side with the Pharisees, denounce the tax, and thus be open to the charge of treason. R3853:1
Feeling he would either lay himself open to the charge of teaching sedition, and therefore liable to arrest as an opponent of Herod and Caesar; or, by approving the taxes, they esteemed he would alienate from himself many of the Jews who were now regarding him favorably. R2756:2, 3853:1; Q273:6
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| 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not? |
Thou art true – Subtly stated to compel Jesus to give a straightforward answer which they believed would convict him of treason. R3853:1
All of their complimentary remarks stood to his credit in the minds of the common people. Q274:1
Is it lawful – According to the Law of Moses. R3853:2
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| 15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.
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Knowing their hypocrisy – Veiling their base designs under guise of speaking for the Truth. Q274:1
Our Lord understood the situation in an instant. R3853:2
Why tempt ye – Why do you try to entrap me? Look at the motives in your own hearts and judge of how much sincerity or falsity is there. R3853:2
Thus, in a word, he showed that he perceived the real animus of their question. R2756:3
Me – It was utter folly for imperfect men to seek to entrap the perfect one. R104:2
A penny – Literally, the census coin, in which the tax was to be paid; a denarius, the usual wage for the day laborer, corresponding in value to 17 of our cents. Q274:1; R3853:2, 2758:3
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| 16 And they brought it. And he saith unto them, Whose is this image and superscription?
And they said unto him, Caesar's. |
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| 17 And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's.
And they marvelled at him.
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Render to Caesar – Not an evasion of the question, it was an answer in the fullest sense. R3853:3, 2756:3
To the extent there is no conflict with the commands of our Over-Lord. R5929:2; A266
That are Caesar's – "Tribute to whom tribute is due." (Rom. 13:7) R1555:5; A266
To the disciples this would imply that the affairs of the world may be safely left with the world, under the Lord's supervision, for he is able to make even the wrath of men to praise him. R3853:3
If Caesar gives us liberty to vote, it is not necessary that we should use that liberty; but should he command us to vote, it would be proper for us to comply and use our best judgment. R3853:4; A266
God's people are to be subject to the powers that be, and to wait for God's kingdom, rather than to attempt opposition, insurrection, conflict with the laws of earthly authorities. R2756:3
And to God – "What shall I render unto the Lord for all his benefits to me? I will take the cup of salvation and call upon the name of the Lord." (Psa. 116:12, 13) R3853:5
Things that are God's – A lesson to the Lord's people to keep religious affairs separate and distinct from worldly politics. R2756:3
As originally created, man bore God's image stamped upon his very nature. The ones addressed should have also remembered that God's superscription was upon them, that he had accepted them as his people--Israel. R2756:3
The heart, the life, the affections, belong to God, and should be rendered to him. R2756:4
It is but a reasonable service that we should present to the Lord the little all that we possess in this present life. R3853:5
They marvelled – They were put to silence, they could take no exceptions to such an answer. R2756:4
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| 18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, |
Come unto him – No doubt, boastfully. R2756:4
The Sadducees – A class of Jews, well educated, intellectual, but utterly lacking in any faith respecting a future life. Whether or not they believed in a God we are not informed. R3854:1
The Agnostics or Rationalists of that time. R2756:4
No resurrection – Greek: anastasis, is without the Greek article, showing no emphasis, indicating no special peculiarity. With the article, the first or special resurrection is meant. R1512:1
They asked him – To entrap him. R3853:6
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| 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. |
Moses wrote – In Deut. 25:2-10. R3854:1
Raise up seed – The object of that law seemingly was to prevent the obliteration of any family. R3854:1
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| 20 Now there were seven brethren: and the first took a wife, and dying left no seed. |
Now there were – The question was probably a suppositious one, though stated as a fact. R3854:1
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| 21 And the second took her, and died, neither left he any seed: and the third likewise. |
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| 22 And the seven had her, and left no seed: last of all the woman died also. |
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| 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. |
In the resurrection – Greek, anastasis, "raising up," all the way up to the divine likeness represented and lost in Adam. R1510:4
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| 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?
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Jesus answering – Our Lord did not attempt a particular answer to their question, knowing that they were not sincere and that it was not yet time to give an explanation of many of the details respecting the resurrection. R3854:2
Do ye not therefore err – The difficulty was with them, and not with the divine plan. R2756:5
They had thought to make the teaching of Jesus concerning resurrection look ridiculous. R5059:3, 3854:1
Power of God – Who is abundantly able to arrange for all the exigencies which will arise in the perfecting of his own gracious plans and promises. R2756:5, 3854:2
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| 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.
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When they shall rise – Without designating the resurrection of the Church or the resurrection of the world, stating the matter broadly in such a way as to apply to both. R3854:2
They neither marry – The restored human family will, during the period of restitution, lose their sexual distinctions, and at the end of the thousand years be all of them in perfection, like Adam was before Eve was taken from his side. R3854:3; T101
Are as the angels – As the angels do not die, neither will the perfected human beings die. R3461:6
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| 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?
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As touching the dead – It is the dead who need a resurrection. Note our Lord does not say "as touching the living that they shall arise." R3854:5
That they rise – They are to be raised, they are not extinct. E352; R3854:4
In the book of Moses – To show that there were various features of the Old Testament which indirectly taught the resurrection, without mentioning it in so many words. R3854:4, 2756:5
God of Abraham...Isaac...Jacob – They had reasoned the Old Testament said little about resurrection. Jesus showed them that the Scriptures indirectly taught the resurrection without mentioning it in so many words. R3854:4, 5059:6, 2796:4; CR374:2
If they were dead, extinct, without hope of a resurrection, God would never speak of them in this manner. R2796:4, 2756:5
God's grounds for speaking of humanity as yet having a hope of life beyond the grave rests not upon any change of the sentence, but upon a predetermined plan to provide a Savior. R2198:1
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| 27 He is not the God of the dead, but the God of the living: ye therefore do greatly err.
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Of the dead – The extinct, for whom no future is designed. R2198:1, 5059:6; CR374:2
Not the God of a dead camel, etc., because he had made no provision for the resurrection of camels, etc.; but his provision for the resurrection of the human dead constitutes a full explanation of his statement here--that he is still the God of Abraham, Isaac and Jacob. R3854:4
Of the living – From God's standpoint they only sleep. E353; R5059:6
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| 28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? |
One of the scribes – A man of more than average education. R5521:2
Asked him – Quite probably in all sincerity, and not to entrap Jesus. R5521:2
Which is the first – Quite a common question among the Jews. R3861:2
A theological question much discussed amongst the Jewish rabbis; a question upon which they were very generally divided. R2756:5
Of all – Doubtless referring to the Decalogue. R5521:3
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| 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:
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Jesus answered – With a quotation from the Old Testament. (Deut. 6:4, 5) He added nothing, because nothing could be added. R5521:3, 2756:6
Quoting from the summary of the Ten Commandments. R3861:2
Hear, O Israel – This declaration which the Jews called "The Shama" was considered sacred. Therefore, there could be no objection to our Lord's answer. R2756:6
Not merely the "ten tribes," but "all Israel." R1341:1; C229
God is one Lord – And not three Gods. The Son of God is not the Father, but the Son, who "proceeded forth from the Father," who was the beginning of the creation of God. (John 8:42; Rev. 3:14) R3861:5
Trinitarians and Unitarians seem to have divided the truth between them so that neither one possesses it in the Scriptural sense. R3861:3
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| 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
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Thou shalt love the Lord – Love is the principal thing. God is love. R5521:3, 5370:1
"Love is the fulfilling of the law " (Rom. 13:10) Only in proportion as love is in the heart can this divine law be fulfilled by any. R2757:1
All comprehensive: The Lord must be first with us in every sense of the word. R3861:6
Will be required of mankind, and all those whom God accept's as members of The Christ. R4597:1
This fullness of love for the Father represents, not the beginning of the consecrated Christian's condition, but its fullness, its completeness. R3862:1
The Mark of character, which is that which the law of God places as the smallest condition which would be acceptable to him--the Mark of perfect love. Q274:3
The sentiment of personal responsibility to God maintained in all of Israel's laws, the spirit of which is today recognized as the very best statement of human obligation. OV10:1
Thirty centuries have failed to improve upon this statement. OV10:1
The terms of the New Covenant are the perfect obedience to God as represented in this Law. R4597:1
The reason why the Jews could not keep the Law was that they did not have perfect love in their hearts. R2757:1
Failure to keep this law will bring the time of trouble. A309
The writings of Confucius, that one should not do to others what he would not have others do to him, is merely a negative statement, while this is a positive one. R5521:6
Thy God – Jehovah. E40
First reverence--later love. We cannot love God until we have become acquainted with him and ascertained the lovable qualities represented in him. R3862:1
With all thy heart – By perfect obedience to this Law even unto death, our Lord fulfilled the Law Covenant, redeemed mankind, and became heir of the Abrahamic promise. B84, B85
This means the full consecration of time, talent, influence, everything. R3862:1
Our affections must all reverence and love him. R3861:6
Heart conversion results from the knowledge of God and the love for him. R3735:4
The Lord thus epitomized the Ten Commandments, which are in themselves a brief epitome of the whole Law. A45; HG533:3
Any one who kept this Law would not be serving self. R5666:3
Such love does not wait for commands but will appeal for service. F124
Ultimately this Law must govern all of God's intelligent creatures who will have life. A136
With all thy soul – Our being, our bodies, must all be controlled by the love of God. R3861:6
You cannot do more than that, except as Jesus did, by laying down that life. Q365:2
With all thy mind – Our minds must recognize, reverence and love the Lord. R3862:1
With all thy strength – Our strength of mind or body must recognize him as worthy of every loving service we can render. R3862:1
The first commandment – The confession of faith which Abraham Lincoln considered should be the sole qualification for church membership--the Savior's condensed statement of both Law and Gospel. HG718:6
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| 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.
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And the second – He divided the Law into two parts, as on the two tables of stone; the one part relating to God and man's obligations to his Creator; and the second part relating to man's responsibilities toward his fellow-man. R2756:6
Second only to the previous statement of the love to God. R3862:4
Namely this – Quoting from Lev. 19:18. R3862:4
Love thy neighbour – The government instituted by Moses was a model of fairness and justice between brethren, and also the stranger and foreigner. OV10:1
"If any man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?" R3862:4
As thyself – Not better than thyself. Our Lord's self-sacrifice in our behalf went beyond this requirement. R3804:6
These two parts were a synoptical statement of the entire Law of God. R5755:3
The keeping of these two commends would touch upon, cover and include every item of the divine Law. R3862:4
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| 32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: |
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| 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. |
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| 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.
And no man after that durst ask him any question. |
Not far from the kingdom – Very near to the point where he might become one of his disciples. R5522:1
One of sincere and honest heart--the kind whom the Lord would be pleased to have enter the kingdom class. R3862:6, 5522:2
Durst ask him – Fearing further questioning would show their deficiencies and make him more prominent. R3862:6
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| 35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?
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How say the scribes – Not endeavoring to entrap them as they endeavored to do with him; but because there is no better method of presenting a truth strikingly than through a wisely directed question. R2757:3
The son of David – The long-promised King of David's line, the Messiah. PD65/77; C257; E130, E133; SM210:2
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| 36 For David himself said by the Holy Spirit, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.
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By the Holy Spirit – By inspiration. E129
The LORD – Jehovah. E129
Said to my Lord – Greek: Adon; master, ruler. E129, E49
The resurrected Messiah. E136
Sit thou – Against the trinitarian view of several persons in divine power, "equal in power and glory." R2757:5
On my right hand – Position of power, authority, rulership. A92
Associated with me in the kingdom, highest in my favor. R2757:5
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| 37 David therefore himself calleth him Lord; and whence is he then his son?
And the common people heard him gladly. |
Calleth him Lord – In the days of his flesh he was the Son of David, but in his glorification he is David's Lord in that David will receive through him the blessings of participation in the Messianic kingdom. Q365:4
The matter thoroughly upheld our Lord's claim that Messiah must have a divine origin, divine authority, and be backed by divine power in whatever he would do. R2757:5
Is he then his son? – The father of Messiah in the flesh will thus become the son of the Messiah of glory. R365:4
The common people – To whom especially the message was sent during the last half of the 70th week of favor. C170
Publicans and sinners. R2414:2
Who knew not the Law, and had not heretofore heard the invitation. R342:6
The publicans and harlots were not made subject of special missionary efforts. When these classes came to his ministry, manifested interest and showed signs of repentance and reformation, he received them cordially. R2414:2
The powers of darkness are greatest in the more influential and the better educated. SM241:1
Heard him gladly – And insisted on his recognition as King. C170
Because the Master taught plainly, not employing the questionable course of putting special meanings on terms in common use, as do the Christian Scientists. HG704:5*
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| 38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
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Beware – If any find in themselves the enumerated characteristics, he should flee from the sin as he would from a contagious disease. R3863:4
We are not necessarily to reverence and follow Doctors of Divinity, but are to be discriminating in regard to the respect we have for them and their teachings. R3863:4
Of the scribes – Doctors of the Law--in our own times, Doctors of Divinity. R3863:3
Our Lord did not say that all of the scribes, all of the learned Doctors of the Law, had the disreputable qualities he reproved. R3863:3
The more one knows, the more of a scribe he is, the greater will be his condemnation if the characteristics here set forth by our Lord are his. R3863:5
In long clothing – Long robes of profession. R3863:4
If one finds himself greatly influenced by the opinion of others respecting his clothing, let him beware. R3863:5
Love salutations – If one finds in himself a self-seeking, a selfish disposition to grasp the best for himself on all occasions, and loves public praise and recognition, titles, etc., let him beware. R3863:5
In the Marketplaces – Greek, agora, root of agorazo, to redeem. E429
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| 39 And the chief seats in the synagogues, and the uppermost rooms at feasts:
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| 40 Which devour widows' houses, and for a pretence make long prayers: these shall receive greater condemnation.
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Devour widows' houses – Covetousness, greed, love of money led them to disregard dishonestly the rights of others. R5389:3
Taking advantage of technicalities of law to take possession of a poor widow's substance. R5338:6, 5389:3, 4795:2
Buying cheaply at forced sale. R3316:2
The sin of selfishness, avarice, indicates a lack of the Spirit of the Lord. R4795:2
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| 41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. |
People cast money – Apparently with willing hearts. R5522:4
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| 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. |
A certain poor widow – She may have become a disciple. It is of just such self-sacrificing material that the Lord makes disciples. R5522:5
She threw in – Not in an ostentatious manner for the coins were too small to boast about. R5522:4
The Lord knew that the woman was giving money to an institution which was repudiating him and which shortly would be destroyed because of being unworthy to continue. R5522:5
Two mites – The smallest copper coins in circulation--each worth about one-eighth of a cent. R5522:4
However small our talents, however few or limited our opportunities of service, our offerings are not despised, but are credited proportionately to the real spirit of sacrifice prompting them. R3863:6
The Lord in making his estimate will take knowledge of the spirit which actuated us, rather than of the results secured by our efforts; so that of some small talent it may be said, as it was said of the poor widow who casts in the two mites into the treasury--that the smaller gift was more appreciated by the Lord than some of the larger ones. R3166:3
The very small affairs of our lives, the very small sacrifices, the very small self-denials, will be great in the Master's sight if they denote, love, devotion and self-sacrifice. R5522:5
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| 43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
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He called unto him – We assume Jesus, by divine power, knew the woman, her circumstances and the amount of her gift. R5522:4
I say unto you – This shows the Lord's appreciation of sacrifices and services. R5522:4
Cast more in – Her gift was greater in God's sight because she had given that which would cause self-denial. R3863:5
If our gifts to his service be actually small, they are accepted in proportion to what we have, in proportion to what the gifts cost us in the way of self-denials. R1594:4
The very small sacrifices, self-denials, in the Master's sight will be great, if they denote love to the Lord and his cause. R5522:5, 3863:6
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| 44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
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Of their abundance – The loss of which they perhaps would not seriously feel. R5522:4, 3863:5
Cast in – Whoever loves another will seek to serve him and be willing to render service at an expense that would be proportionate to his love. R3863:6
All that she had – Our gifts are accepted in proportion to what we have--in proportion to the cost to us in self-denials. R1594:4; F344
Let us see to it, not only that we do with our might what our hands find to do, but also that our every sacrifice and gift to the Lord and his cause is so full of love and devotion that the Lord will surely approve it; as done from love for him and his, and not from vain glory. R3166:3
Similarly, a poor brother donated $2, saying it was the result of his walking instead of riding to daily work, and other small extras he had willingly denied himself to be able to share in the spread of the truth. R1672
One, who gave more than half of his possession to the Lord's service and would have given more, was counselled otherwise, urged to keep enough to maintain self and family, so that he could give his time in the service of the truth. R2078:3
Even all her living – Practically all that she had. R5522:4
The Lord did not caution her. F344
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