Coins in use in New Testament times were the mite and the farthing which were made of brass, and the penny, drachma, didrachma, and stater, which were made of silver. Silver is also the generic word for money where the actual coin is not stated. The talent and the pound were not coins but bags of money.
The Widow’s Mites: When a Little Becomes a Lot
(Mk 12.41-44; Lk 21.1-4)
As He watched the people throwing money into the treasury for the upkeep and services of the temple, the Lord Jesus drew the disciples’ attention to a poor widow who had just cast in two mites. The mite was the smallest and least valued coin, and the English word really means a crumb of food.
Rich and poor have equally the privilege of offering to God, and yet perhaps on her way to the temple this woman had been tempted to withhold her offering because it was so little. She had also her own needs to consider. She may have reasoned to herself that her offering was so tiny, and others would be able to give more. Perhaps she had wondered whether to throw just one mite in and keep the other for herself, but she threw both into the treasury and walked away. It was the best investment she could have made because the Lord noticed and held her up as an example to us all.
God always measures us and our offerings according to our ability: by what we have and not what we have not. He "seeth not as man seeth" and measures the capacity of our hearts and not of our purses. The rich were able to give of their abundance (superfluity - RV, for what they gave was out of their surplus), but this widow cast in her all (1 Sam 16.7; 2 Cor 8.12; 9.7; 1 Pet 4.11).
The Farthing: God Really Cares
(Mt 10.28-31; Lk 12.4-7)
The Lord was encouraging the disciples and others listening to Him not to be afraid to witness of Him even if it meant that men would hate them for being faithful to His name. He reminded them that two little sparrows baked on a stick like a kebab and sold to very poor people for food could be bought cheaply for just one farthing and, if one could afford it, five such sparrows could be bought for just two farthings.
The farthing was the small coin used in everyday transactions. Legal demands for payment could demand "the uttermost farthing" (Mt 5.26). There was not much meat on a sparrow. It was a common, very small bird of little relative value, but the Saviour pointed out that God cared even for insignificant sparrows. We must never think we are of trifling value or importance to our heavenly Father. We are of more value than many sparrows and "the very hairs of your head are all numbered" (Mt 10.30). Men may esteem others of no account, but to God we are all important. David marvelled that God condescended to concern Himself over men (Ps 8.4). When the three Hebrew heroes were called out from the burning fiery furnace, it was specifically noticed that not one hair of their head was singed, and Nebuchadnezzar testified, "there is no other God that can deliver after this sort (Dan 3.27-29).
The Penny: Our Obligations to the State and to God
(Mt 22.15-22; Mk 12.13-17; Lk 20.19-26)
The Jewish religious leaders constantly sought to cause the Saviour to say something which they could manipulate and use to accuse Him to the Roman authorities. They watched Him, and encouraged people to report what He said. They were prepared to descend to disarming flattery and any degree of wickedness and craftiness, but they were never successful, for the Lord never needed to apologise for, or retract or clarify, any of His words. The witnesses who supported their charges when they accused Him before Pilate were false.
As with David, these wicked men prepared nets for His steps, and dug pits for Him to fall into (Ps 57.6), but He invariably perceived their hypocrisy and rebuked and silenced them.
In answer to their subtle question, He asked to be shown one of their coins used to pay the Roman tribute to Rome. It was a penny, with the image of the emperor and his inscription on it. The Lord challenged them: "Whose is this image and superscription?". It gave Him the opportunity to remind them that there are things that belong to Caesar and things that belong to God. This has always been the standard by which God’s people are to live in this world; in it but not of it. Never did our Lord involve Himself with the politics of this world, or its administration of justice, or try to solve its problems by social means. He refused to arbitrate over a dispute between two brothers squabbling over an inheritance. Christians should keep themselves from all such entanglements as they have a message far greater in power and scope.
We are to submit to "every ordinance of man for the Lord’s sake". We are to live in peace as far as we are able, to honour all men, love the brotherhood, fear God, and honour the king.
So the Lord silenced them. We also are to shame men and their false accusations by our good behaviour before all. We should never return evil for evil done to us, nor exchange insults, but do good (1 Tim 2.1-3; Tit 3.1-2; 1 Pet 2.11-17; 3.9-17).
The Drachma: The Joy of Finding Again what was Lost
(Lk 15.8-10)
The piece of silver which the woman lost through her carelessness was a drachma. It would have been part of her savings, laid up for some future need, and too valuable to be lost. She searched diligently for it with lamp and broom, and we may imagine her turning her house upside down in the process. When she found it she called her female friends and neighbours to share her joy. "I have found the piece which I had lost."
The three parables in Luke 15 have a common theme: the shaming of those who were murmuring against Him because He welcomed sinners. The good shepherd went out after a lost sheep, a son found his home too restrictive and longed to get away, only to find the world is a hard place for foolish young men, unheeding and careless. And this woman’s lost drachma should remind us that we, too, could lose things. It is only we who lose things. The Lord never does. How should we apply this parable? Perhaps through our carelessness or indifference one of God’s children has left our assembly and we have made no attempt to go after them and win them back.
What diligence we should have in seeking to bring back any of God’s children who may have been stumbled or lacked encouragement. Sometimes our patience will be wanting, and we may need our limp hands and feeble knees to be strengthened. Or we may get "overtaken in a fault" and need spiritual saints to restore us. We are to support the weak and bear patiently with their infirmities, however irksome it may be to us. The Saviour came to seek and to save those who are lost. Although salvation can never be lost, we must strive to ensure that others are never lost to the fellowship of the saints. "Brethren if any of you do err from the truth, and one convert him; Let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (Acts 20.35; Rom 14.1; 15.1; Gal 6.1; 1 Thess 5.14; Heb 12.12; Jas 5.19,20).
To be continued.
