Sunday, December 27, 2015 Lesson: Matthew 23:2-12; Mark 12:38-44; Time of Action: 30 A.D.; Place of Action: Jerusalem Golden Text: And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted (Matthew 23:12). I. INTRODUCTION. Even though we may recognize sincerity when we see it, we don t see it enough. Even those who appear honest and real are sometimes found to be wolves in sheep s clothing (see Matthew 7:15). We may meet a salesperson who appears to be honest, but we soon discover that he or she has misrepresented their product or service. In addition, well-spoken politicians can gain our support with promises they never intend to keep. We call these types of people hypocrites. Jesus often looked into the hearts of men and uncovered hypocrisy whenever He found it. Likewise, with the same insight, Jesus recognizes sincerity. This week s lesson addresses our sincerity in giving. Since our attitudes and motivations in giving are spoken of so strongly by Jesus, it behooves us to learn what He thinks about giving. We must then bring our own attitudes and actions in line with His words. He alone will judge our lives including our giving.
II. BACKGROUND FOR THE LESSON. Our lesson takes place during Jesus last week on earth. He had been teaching in the temple answering questions from the Jewish religious leaders and putting them to shame with His responses (see Matthew 22:15-46). Then He spoke to His disciples along with the multitude of pilgrims who had come to Jerusalem for the Passover (see Matthew 23:1). This is where our lesson begins. III. HYPOCRITICAL LEADERS CONDEMNED (Matthew 23:2-7) A. The essence of their hypocrisy (Matthew 23:2-3). 1. (vs. 2). Addressing His disciples and the multitude, in this verse Jesus spoke Saying The scribes and the Pharisees sit in Moses seat. The Lord began by referring to The scribes and the Pharisees. The scribes were teachers of the Law of Moses and were respected as the highest legal authorities in Judaism. They
studied the Scriptures and served as copiers and editors of the Law. Scribes were also called lawyers, a title that identifies them as experts in the Mosaic Law (see Matthew 22:35; Luke 7:30). Most scribes were also Pharisees so the two are often mentioned together in Scripture (see Matthew 12:36; Mark 7:5; Luke 6:7). The Pharisees were both a religious and political party in Palestine, or Israel in New Testament times. They were known for insisting that the Law of God be observed as the scribes interpreted it, and for their special commitment to keeping the laws of tithing and ritual cleansing (see Matthew 23:23-26; Mark 7:1-13; Luke 11:37-42; 18:12). The term Pharisees means separated ones and they demonstrated this by limiting their contacts with other Jews and Gentiles that they felt might be ceremoniously unclean. The phrase sit in Moses seat seems to mean that as public teachers and interpreters of the law, they were like judges, or a bench of justices, teaching and judging the people. They sat in Moses seat, not like Moses was a mediator between God and Israel, but only like he was chief justice (see Exodus 18:26). 2. (vs. 3). Still talking about the scribes and Pharisees, in this verse Jesus said All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. This verse could also be translated as Jesus saying So you should obey them (scribes and Pharisees). Do everything they tell you to do. But their lives are not good examples for you to follow. They tell you to do things, but they don t do those things themselves (The ERV, Easy-To-Read Version).
In other words, since they sat in Moses seat by reading and teaching the law that was given through Moses, Jesus said that the people must listen to them and do what they say as long as their teachings followed the text, made it plain and didn t pervert it. If this was done, what the Scribes and Pharisees taught according to the Law must be observed and obeyed. However, on the other hand, Jesus said but do not ye after their works: for they say, and do not. Although the people were to be careful to do everything these leaders said regarding the law, Jesus declared that they were not to do what the religious leaders did, because they didn t practice what they preached. Therefore, the scribes and Pharisees, as a group were hypocrites. Note: As God s people, we must not disobey good truths even if they are being preached by bad ministers; nor should we disobey good laws even though they may be executed by bad officials. For sure, it s most desirable to have our food brought to us by angels, but if God chooses to send it by ravens, it s still good and wholesome. Therefore, we must take it, and thank God for it. So it is with God s Word. It doesn t matter who teaches or preaches it as long as it s the truth. B. The Scribes and Pharisees heartlessness shown in imposing the law (Matthew 23:4). Jesus continued to say in this verse For they bind heavy burdens and grievous to be borne, and lay them on men s shoulders; but they themselves will not move
them with one of their fingers. To illustrate the hypocrisy of the religious leaders, Jesus said that they bind heavy burdens and grievous to be borne, and lay them on men s shoulders. In other words, the scribes and Pharisees were very severe in imposing upon others those things which they were not themselves willing to submit to. They weighed people down with strict rules, many of which were not part of the Law, but were from additions to the law as the scribes interpreted it. Many of these rules were tradition and not law. Note: The religious leaders who were really supposed to watch over God s flock, instead laid heavy burdens on them that were grievous, or too hard to bear. Not only did they insist that the people keep all of the law as well as their additions to it, which is later called a yoke (see Acts 15:10), they were more strict and severe than God himself was. This is seen in how they interpreted the fourth commandment. They made the Sabbath a burden on men s shoulders (see John 9:16), but it was designed to be the joy of their hearts (see Mark 2:27). Thus with force and cruelty those so called shepherds ruled the flock of God, just as in days of old (see Ezekiel 34:4). Still referring to the burdens that the religious leaders were putting on the people, Jesus said but they themselves will not move them with one of their fingers. In other words, the religious leaders would not lift a finger to remove the legal burdens that they imposed on the people. This revealed their hypocrisy. Because of their positions, the scribes and Pharisees would not impose the same laws and traditions on themselves which they imposed upon others. They pressed upon the people strictness in religion which they themselves would not be bound by, and secretly transgressed their own
traditions, which they publicly enforced. They would not ease the people, nor put a finger to lighten their burden, when they saw it was needed. C. The motive behind the actions of the religious leaders (Matthew 23:5-7). 1. (vs. 5). Jesus continued to say in this verse But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments. Everything the scribes and Pharisees did was done to be seen of men meaning they only desired human approval and commendation. As believers, we must not proclaim our good works so that others may see them, and glorify us. On the contrary, we must do good works so that those who see them may glorify God. Jesus gave two examples of things which the religious leaders did in order to gain recognition from men. First, they make broad their phylacteries. The term phylacteries refers to leather cubes containing little scrolls of paper or parchment, wherein were written four paragraphs of the law: Exodus 13:1-10; 13:11-16; Deuteronomy 6:4-9; 11:13-21. These were sewn up in leather, and worn on their foreheads and left arms. Note: Wearing these cube shaped boxes was a tradition of the elders, taken literally from Exodus 13:9, Deuteronomy 6:8 and Proverbs 7:3. However, the expressions in those verses are figurative, meaning that we should bear the things of God in our minds as carefully as if we had them bound between
our eyes. But the Pharisees had made these phylacteries wider or larger to impress people causing them to think that the religious leaders were more holy, more zealous, and stricter concerning the law than others. The second example Jesus gave was that the scribes and Pharisees also enlarge the borders of their garments. God appointed the Jews to make borders or fringes upon their garments to remind them of God s commandments and to do them (see Numbers 15:38-40; Deuteronomy 22:12). This would also distinguish them from other nations, and remind them that they were a peculiar people (see Exodus 19:5-6). But the Pharisees were not content to have their borders like those worn by other people. The Lord declared that they enlarge the borders of their garments meaning that the scribes and Pharisees made theirs much larger than ordinary, so they could be taken notice of as if they were more religious than others. Note: As Christians today, we must be careful not to enlarge our phylacteries and the borders of our garments by being proud and wanting the praise of men. Pride has negative results (see Proverbs 16:18). While we may now deceive others, in the end we will only deceive ourselves. 2. (vs. 6). Still describing the behavior of the scribes and Pharisees, in this verse Jesus went on to say they love the uppermost rooms at feasts, and the chief seats in the synagogues. Here Jesus describes their pride. First they love the uppermost rooms at feasts. In other words, they coveted the best places at all the
banquets. These were normally the uppermost rooms or the rooms reserved for special people. Second, they also loved or coveted the chief seats in the synagogues. These religious leaders coveted any public position. The chief seats in the synagogues were the places nearest the holy scrolls. Jesus was keenly aware of these attitudes, having experienced them firsthand. He accepted an invitation to dinner at a Pharisees home and had to teach them that it is always wise to take the lowest seat and let the host invite you to a higher place, to avoid embarrassment (see Luke 14:1, 7-11). Note: It wasn t sitting in the uppermost rooms, nor sitting in the chief seats, that Jesus condemned, because somebody must occupy those places. The problem was that they loved those special seats. When people value such things as sitting in the highest places or going first, thinking it gives them value, and then feel resentment if they don t get those places, they are really making an idol of themselves, the worst kind of idolatry! This behavior is bad anywhere, but especially in the synagogues or the church. When we seek honor for ourselves in God s house, where we go in order to give Him glory, and to humble ourselves before Him, we are mocking God instead of serving him. David declared that he would rather willingly lie down at the threshold in God s house than to covet the chief seat there (see Psalms 84:10). Much pride and hypocrisy is shown when people refuse to go to church unless they can look fine and impress someone.
3. (vs. 7). The religious leaders not only loved the high places and chief seats, Jesus also said they loved greetings in the markets, and to be called of men, Rabbi, Rabbi. Teachers of the law expected to be recognized whenever they appeared in the markets meaning in public places. They also loved to be called of men, Rabbi, Rabbi. The most respected of titles in Judaism was Rabbi or master. It was just a little before Christ s time that the Jewish teachers, the masters of Israel, had assumed this title, so it was not an official title at that time. However, when used, it was a sign of respect given to a teacher of the law. It wasn t wrong to be called Rabbi for John the Baptist was called this by his disciples (see John 3:26). However, the scribes and Pharisees gloried in the title, especially if it was repeated Rabbi, Rabbi as in this verse. Note: The title of Rabbi signified someone great and was construed as Doctor, or My lord. The religious leaders stressed it so much that they made it a principle stating that he who salutes his teacher, and does not call him Rabbi, provokes the divine Majesty to depart from Israel. They placed so much religion in something that was simply good manners! It should be enough for the one that is taught in the word to give respect to the one that teaches. But for the one that teaches to love that respect and demand it, and to be puffed up by it, and to be displeased if they don t receive it, is sinful and abominable. Instead of teaching, he needs to learn the first lesson in the school of Christ, which is humility.
IV. SINCERE DISCIPLES CAUTIONED (Matthew 23:8-12; Mark 12:38-40) A. Give Christ His deserved status (Matthew 23:8). Now Jesus says in this verse But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. In contrast to the Pharisees, Jesus followers are commanded not to be called Rabbi which means teacher or master. It isn t wrong to give civil respect to those that are over us in the Lord, but unlike the religious leaders in Israel, Christ s ministers or servants must not love the title of Rabbi or Master which was accepted by the scribes and Pharisees to distinguish them from other people. In other words, Christ s followers must not assume the authority and dominion implied in the titles Rabbi or Master because we must not be domineering over our brethren. Jesus said believers are not to love to be called Rabbi or master, for one is your Master, even Christ. As the master Teacher, Jesus never refused to be called Rabbi. Christ only is the Master, the great Prophet whom we must hear, and be ruled and overruled by, and His word must be an oracle and a law to us. Jesus was more concerned about a person s proud attitude toward being called Rabbi than He was with the term itself. Followers of Christ shouldn t love to be called Rabbi because it set up a false distinction between people. Jesus told His disciples and the multitude that all ye are brethren
meaning that one believer is no different from any other believer. Note: We are all brethren since we are all disciples of the same Master Teacher. As fellow students and brethren, we should help one another in our spiritual growth. Therefore, the Master will by no means allow one of the students to step into the Master s seat. If we are all brethren, we must not be many masters (see James 3:1). However, Jesus accepted the title of Rabbi readily, because it accurately described His role among His followers. On the other hand, His disciples were given the privileged status of brotherhood. B. Shun personal recognition (Matthew 23:9-10). 1. (vs. 9). In this verse, Jesus continued to say And call no man your father upon the earth: for one is your Father, which is in heaven. The word father was used here and in other places figuratively to describe teachers or advisers, and other authority figures (see Genesis 45:8; Judges 17:10; II Kings 2:12; Acts 7:2) not our physical fathers. Jesus command to call no man your father upon the earth means that we are not to recognize anyone as the father of our faith as if they were the authors of it (see Hebrews 12:2). This could lead to worship of such persons. Jesus was warning against revering any person to the point of worshiping them. He said for one is your Father, which is in heaven. The fathers of our flesh must be called
fathers, and as such we must give them reverence. But only God must be accepted as the Father of our spirits (see Hebrew 12:9). He is truly our Father which art in heaven (see Matthew 6:9; Luke 11:2). Note: Paul calls himself a father to those whose conversion he had been an instrument of (I Corinthians 4:15;Pilemon 1:10), but he does not pretend to have dominion over them. He used that title not to denote authority, but affection. Therefore, he does not call them his servants, but his beloved sons (see I Corinthians 4:14). 2. (vs. 10). Jesus went on to say in this verse Neither be ye called masters: for one is your Master, even Christ. Again, Jesus commanded His listeners to Neither be ye called masters. The word masters here is the same word used in verse 8. As in that verse, here it also means teacher or guide. Jesus was stressing the point that His followers should not take on a title of authority and demand the respect of others. For sure, it would be out of place to desire to be called master because as Jesus said for one is your Master, even Christ. C. Submit to God s estimation (Matthew 23:11-12). 1. (vs. 11). Instead of using a title to lord over others, Jesus said in this verse But he that is greatest among you shall be your servant. This principle was totally foreign to the scribes and Pharisees. As far as they were concerned, the opposite was true: whoever is least
among you is your servant. However, we can take this principle as a promise: he that is most submissive and serviceable shall be accounted greatest, and stand highest in the favor of God. If we accept it as a precept, Jesus is saying, Whoever advances to any place of dignity, trust, and honor in the church, let him be your servant. A person shows himself to be great by serving others. This is not a human principle, because humans, for the most part see greatness differently than Jesus does. But serving others is what Jesus Himself demonstrated (see Matthew 20:27-28; Philippians 2:3-8). Note: Jesus disciples often appeared to be power hungry (see Mark 9:31-34; 10:35-37; 18:1; Luke 9:54), so He had to constantly stress humility to them. James and John made a request for greatness and Jesus had to gently rebuke them (see Matthew 20:20-28). Even at the Last Supper, Jesus had to deal with an argument among His disciples about status in the kingdom (see Luke 22:24-27), and washing their feet made no sense to them. Yet humility and humbleness is God s ordained way for His people. If Jesus disciples really wanted to be great, and they did, they would have to do what humans don t want to do serve. 2. (vs. 12). In this verse, Jesus said And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. In other words, Whoever makes himself great thinking they are better than others will be humbled, and whoever humbles himself will be made great. The Bible teaches that pride
leads to destruction (see Proverbs 16:18) and humility or humbleness has its reward (see I Pet. 5:6). Note: Biblical history is replete with examples of people whose pride brought them grief and even ruin. Nebuchadnezzar, the great Babylonian king, in the height of his pride (see Daniel 4:30) was reduced to being driven out of office to live with beasts of the field and eating grass like an ox (see Daniel 4:32). King Herod, because of his pride became food for worms (see Acts 12:20-23). God also made the proud and aspiring priests contemptible and base (Malachi 2:7-9). To be sure, if proud men don t demonstrate humility in this world, there is a day coming when they shall suffer everlasting shame and contempt (Daniel 12:2) while God gives them what they deserve (Psalms 31:23)! In addition, the Bible is also full of examples of people who served in lowly or humble places, and were promoted to places of greatness by God s grace. Just to name a few, there was Joseph, Moses, David, and Daniel. There are many others who served well in humble settings who never achieved promotions in this life, but that doesn t mean they won t later on (see I Peter 5:6). Unfortunately, sinful pride often rears its ugly head in the church today. Pastors and teachers need to remember that they are not special people and their gifts are from God, and are not deserved (see I Peter 5:1-4). All believers regardless of their status or position in the church should be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble (see I Peter 5:5).
D. Avoid hypocritical pretenses (Mark 12:38-40). Having discussed the behavior of hypocritical religious leaders from Matthew s Gospel, our lesson now moves to the Gospel of Mark. The following text also includes some of the same indictments against the scribes and Pharisees as we saw recorded in Matthew s Gospel, but the emphasis here in Mark is on the behavior of sincere givers. The background here is another trip into Jerusalem by Jesus and his followers. Jesus was walking in the Temple area and the chief priests, the scribes, and the older Jewish leaders came to him. They asked Jesus to tell them by what authority did He do these things? They were referring to Jesus clearing the temple courts of the buyers and sellers. Jesus answered them saying, I have a question for you to answer. If you can, I will tell you by whose authority I do these things. Tell me, Jesus said: When John baptized people, did his authority come from God or was it only from other people? These Jewish leaders discussed Jesus question among themselves and said to each other, If we say that John s baptism was from God, then He will say, Then why didn t you believe John? But we certainly can t say that John s baptism was from someone else. These leaders said this because they were afraid of the people who believed that John was a prophet. So the leaders told Jesus, We don t know the answer. Then Jesus said, Well, I won t tell you who gave me the authority to do these things. Jesus then gave the parable of the vineyard owner (see Mark 12:1-11), answered questions from the Herodians (see Mark 13-17), the Sadducees (see Mark 12:18-27) and from the Pharisees (see Mark 12:28-34). Jesus then questioned the Pharisees on how could the Christ be the Son of David when David referred to
the Him as his Lord (see Mark 12:35-37). The Pharisees couldn t answer Jesus question so He turned His attention to the people in the temple court to warn them against following the behavior of the scribes. This is where our lesson continues. 1. (vs. 38). In this verse Jesus said to the people gathered in the temple courts 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. The word doctrine means teaching. As Jesus taught in the temple court, He warned His listeners to Beware of the scribes, which love to go in long clothing. Scribes could be recognized by the long white linen robes they wore. There was nothing sinful or wrong about wearing those long robes, but there was something sinful and wrong about the attitude they had when wearing the robes. They were thrilled by the recognition they received from the people. Therefore, their sin was that they love to be seen in the long robes, priding themselves in them, valuing themselves and commanding respect because of the robes. Their behavior was a product of pride. Jesus also said that the scribes love salutations in the marketplaces. Again, the key word here is love. They loved or coveted the salutations or greetings they received in the public markets. 2. (vs. 39). Jesus continued saying in this verse that the scribes also loved to have the chief seats in the
synagogues, and the uppermost rooms at feasts. They sought to have the most respected places in the synagogues which were normally next to the holy scrolls as noted earlier. The scribes also sought the best places to eat at feasts. 3. (vs. 40). In this verse, Jesus said that the scribes also devour widows houses, and for a pretence make long prayers: these shall receive greater damnation. Those who taught the law were not allowed to be paid for their services, so they mostly depended on gifts. But the scribes looked for other ways to enrich themselves. Jesus said that they devour widows houses, meaning that they gained ownership of widows estates by some trick or other ruthless means. This behavior was doubly bad since widows were among the most vulnerable classes of people in Israel. Under the Mosaic Law, widows were to be honored and protected (see Deuteronomy 14:29; 24:17, 19-21; Isaiah 1:17). However, these hard hearted scribes were getting rich by taking advantage of the weaknesses of widows. In addition, Jesus declared that the scribes for a pretence make long prayers. In other words, after these scribes shamelessly cheated widows out of their homes, they tried to cover up what kind of men they really were, pretending to be pious by praying long prayers in public. It was as if they thought these long insincere prayers would offset their sin. Note: These teachers of the law were religious hypocrites who had no love for God. True followers of Christ are not distinguished by showy spirituality. Reading the Bible, praying in public, or following church rituals can be phony if the motive for
doing them is to be noticed or honored. We must let our actions be consistent with our beliefs, and live for Christ even when no one is looking. Because of this hypocritical behavior of the scribes, Jesus declared that these shall receive greater damnation. This simply means that the punishment for these hypocritical teachers would be especially severe because as teachers they were responsible for shaping the faith of the people. But they saddled the people with petty rules while they lived greedily and deceitfully. Their behavior oppressed and misled the very people they were supposed to lead. V. SACRIFICIAL GIVING COMMENDED (Mark 12:41-44) A. The occasion of the commendation (Mark 12:41-42). 1. (vs. 41). In this verse, Mark writes 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. Jesus remained in the temple Court of the Women where the temple treasury was located. He took a seat over against the treasury meaning that He sat next to the collection boxes. Some of these collection boxes were for the temple tax from Jewish males while the
others were for freewill offerings. While sitting there, Jesus beheld how the people cast money into the treasury: and many that were rich cast in much. In other words, as Jesus sat next to the collection boxes, He watched as many rich people were putting large amounts of money into the collection boxes. It appears that since this was a festival time, the Passover, Jews returning to Jerusalem from other parts of the world often gave large amounts. Note: Those who are rich ought to give richly. If God gives abundantly to us, He expects us to give abundantly to the poor (see II Corinthians 9:6). It s not enough for those that are rich to say that they give as much as others do, who perhaps have much less than they have, but they must give in proportion to what they have (see II Corinthians 8:12). 2. (vs. 42). This verse says And there came a certain poor widow, and she threw in two mites, which make a farthing. While Jesus was watching as people put money in the temple treasury, Mark tells us that there came a certain poor widow. The word for poor speaks of hopeless poverty and extremely destitute. Jesus watched as this extremely poor widow entered the temple Court of the Women and threw in two mites, which make a farthing. The farthing was a coin worth about onefourth of a penny, and the mite, the smallest of the copper coins was worth about one-eighth of a penny. To put what this woman gave in perspective, both the mite and the farthing together were worth only one sixty-fourth of a Roman coin called a denarius which was a day s wages. As
we can see, the amount the poor widow gave was not very much at all, but as Jesus would say later, she gave all she had. B. The lesson to be learned (Mark 12:43-44). 1. (vs. 43). This verse says 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. After focusing on the widow and what she gave, Jesus called unto him his disciples, and saith unto them indicating that this would be another teaching moment for Jesus, and a learning opportunity for His disciples. Jesus began this lesson for His disciples by saying Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury. The term Verily means truly indicating that what Jesus was about to say next could not be disputed. Jesus stated that this poor widow, by giving the smallest Hebrew coin, the mite, had given more than everyone who had given to the temple treasury. Note: Our Lord Jesus highly commended this poor widow. He called his disciples to him to take notice of what she had done. She could hardly, if at all, spare what she gave. Now, there are probably many people who would have been ready to criticize this poor widow for giving what she really needed for herself. Why should she give to others, when she had little enough for herself? What occasion was there for her bringing it to the treasury to be used by the chief
priests, who no doubt were partial in how they used the treasury funds? For sure, it would be easy to find people who wouldn t hold it against this widow if she didn t give anything considering her financial position. However, it would also be very hard to find anyone that will imitate her. And yet our Saviour commends her, and therefore we can be sure that He was pleased with her. It didn t matter to this woman what the religious leaders did with the money. All she knew was that she was giving from her heart and her giving was both the right and wise thing to do (see II Corinthians 9:7-8). Likewise, when we give, we should not be concerned so much with where the funds are going as we are with giving as God has blessed us (see I Corinthians 16:1-2). 2. (vs. 44). In our final verse, Jesus declared 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. The phrase all they did cast in of their abundance is a reference to everyone who gave, but especially to the rich who gave out of their abundance. In other words, the rich had plenty of money, but only gave what they didn t need. But in contrast to the rich, Jesus said that she of her want did cast in all that she had, even all her living. Where the rich gave from what they didn t need, the widow gave everything, which was all she had to live on. Note: God places value of a gift not on the size of it, but by its proportion to the giver s resources (see II Corinthians 8:12). No one would deny that this widow who gave God all she had, gave it sincerely. She loved God and
trusted Him to take care of her needs (Philippians 4:19). It didn t matter to her if anyone noticed what she gave or not. She was satisfied that she had shown her gratitude to God. However, someone did take note of what she did Jesus. No one else matters! We may only be able to give a little to charity, but if it s done according to our ability, and given with an upright heart, it shall be accepted by Christ. The Lord only requires that we give according to what we have, not what we don t have. We make that determination. It may be that $2.00 is all we have to give for God to add to our giving scorecard, but if it s given in a right manner and from a pure heart, to Him it s as good as $200.00. God sees our hearts more than our actions (see I Samuel 16:7). Money is never the issue with God. It s our motive for giving that really counts. VI. Conclusion. This week s lesson showed us the contrast between the hypocritical scribes and Pharisees, and a poor widow. Everything the scribes and Pharisees did including praying and giving was done to get recognition and praise. Jesus said that like all hypocrites they have their reward (see Matthew 6:2). In contrast, the poor widow didn t have much, but she gave all she had to the Lord and Jesus commended her for it. Our giving should spring from a desire to honor God sacrificially. When He asks us to be generous, we need to respond with an earnest desire to glorify our Savior, not ourselves. Anything less is foolish, fails to honor Christ and is an unacceptable sacrifice or offering. So the question
today is this: Is your giving sincere? Whom do you glorify when you give, Jesus Christ or yourself? ***The Bible Expositor and Illuminator, Union Gospel Press***