The widow’s mite, and ancient money’s value.

Mark 12.41-44, Luke 21.1-4.

On the temple grounds there’s a room called the treasury; Greek γαζοφυλάκιον/yadzofylákion, a “guarded vault.” Thing is, the treasury’s in a place inaccessible to women. And since there’s a woman in this story, throwing an offering in, it simply can’t be what the writers of these gospels meant by “treasury.” It has to be in some other place.

Hence most commentators are pretty sure yadzofylákion actually refers to the lockboxes which the priests set in the Women’s Court. Each of these boxes were at the end of a big metal funnel—which looked like a shofar, a ram’s-horn trumpet, and may very well have been what Jesus was thinking of when he talked about trumpeting your charitable giving. Mt 6.2 Because throwing metal into a big metal funnel made a loud noise. And throwing lots of metal—like a big pile of bronze coins, as opposed to, say, far fewer silver or gold coins—made a big ol’ noise.

Probably too noisy to teach! Yet that’s what the gospels describe Jesus trying to do by these funnels.

Mark 12.41-44 KWL

41As he’s seated facing the offering boxes,

Jesus watches how the crowds throw bronze coins into the boxes.

Many plutocrats throw many coins,

42and one poor widow who came, throws two lepta, i.e. a quadrans. [8¢]

43Calling his students, Jesus tells them, “Amen, I promise you:

This poor widow throws more into the box than all who throw in.

44For all the others throw out of their abundance, and she her need:

Everything she throws in, is all her life.”

Luke 21.1-4 KWL

1Looking up, Jesus sees plutocrats throwing their gifts into the offering boxes.

2Jesus also sees a certain poor widow throwing in two lepta. [8¢]

3Jesus says, “Truly I tell you: This poor widow throws in more than everyone.

4For all these people throw in their gifts out of their abundance,

and she from her poverty throws in everything she has in her life.”

The widow donated two λεπτὰ/leptá, which the KJV calls a “mite,” meaning the lowest-denomination coin there is. A penny would be the United States’ cheapest coin; that’s our mite. It might not have been familiar with everyone in the Roman Empire, so Mark states it’s worth a quadrans, the Roman quarter. Worth about 8 cents back then, though money went much further. She could probably buy lunch with it. A small lunch.

No seriously. Start giving.

Too many Christians falsely believe the Spirit’s fruit grows spontaneously. Since it’s the Spirit’s fruit, he grows it, just like in Jesus’s Independent Fruit Story where wheat grows without the planter realizing how. Mk 4.26-29 That parable, by the way, is about God’s kingdom, not the Spirit’s fruit—but hey, if it means we get freebies and don’t have to lift a finger, people are perfectly happy to receive freebies.

So the assumption is if we’re truly following Jesus, fruit happens. Obviously we’ve not thought this idea through: Exactly how are we following Jesus when we’re not deliberately behaving in ways that’ll grow fruit? Passively? Is anyone meant to follow Jesus passively? (Spoiler: No.)

If we’re gonna grow in love, we gotta love others, particularly unloveable people. If we’re gonna develop patience, we gotta be patient despite suffering in minor or major ways. (Which is why I hate developing patience.) And if we’re gonna develop generosity, we have to give.

And since Americans are so very very Mammonist, generosity is probably the hardest fruit to develop. We’ve made so many concessions to greed. We consider ourselves clever, not stingy, when we find ways to avoid giving. We’ve justified so many practices because we want wealth, not poverty. And I get not wanting poverty. I’ve been poor; it sucks! But even when I was poor I could give. That woman throwing small copper coins into the treasury Mk 12.41-44, Lk 21.1-4 could give; so can we. So can anyone.

But stinginess is a work of the flesh, a sign we’re not fit for God’s kingdom. Like Paul wrote:

Ephesians 5.5-7 KJV

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them.

Coveting wealth means you’ve made an idol of it, and don’t let anyone tell you otherwise. God’s gonna judge those who were covetous instead of generous; don’t lump yourself in with them. The stakes really are that high.

So like I said, the way we develop generosity is to give. Let’s get started.

Generosity.

Generosity is a form of kindness. It’s about helping the needy, being an aid and comfort to them, being gracious regardless of whether they deserve our help, and fighting our fleshly urges to hoard and covet.

Those fleshly urges definitely do get in the way of generosity. Sometimes we’ll only give because it’ll profit us. We’ll feel proud of ourselves for being wealthy enough to fund good deeds. Or we’ll feel this paid off our karmic debts—we may have done some evil before, but this totally makes up for it, and this means we’re good people. Or we’ll expect to be compensated: “I’m doing this for you now, but someday later I expect you to pay me back, or pay it forward to society.” Or we have an ulterior motive; we want to look like benevolent people while we’re hypocritically hiding our sins.

This is why there are a lot of “generous” people out there, but they’re doing it for self-interest, not goodness. This is why a number of Christians will tell me, “Generosity is found in Paul’s list in Galatians, so it’s not really a fruit of the Spirit; besides, look at all the ‘generous people’ in this world who are actually evil.” Yeah, I hear you. It’s why we gotta make the distinction between true generosity and just throwing money around.

And it’s also why we gotta bring up the fact we Christians aren’t always so generous, and use worldly “generosity” as our cop-out. Too many Christians get mighty stingy, and justify this behavior by calling it “good stewardship.” I challenge you to look at all the instances of stewardship in the bible and show me where “good stewardship” means we never take risks, never give to the needy, and lay up reserves “just in case.” Reserves are always stockpiled with a goal in mind, like building a temple… or providing a large sum for the needy. When there’s no purpose for our savings accounts other than to feel comfortable about our financial cushion, we’re not depending on God anymore for our comfort. We’re depending on Mammon.

Wealthy Christians are nowhere near as kind as we oughta be, and this includes generosity: We’re nowhere near as generous as we oughta be. We begrudge every nickel taken from us, begged of us, or taxed from us and given to welfare programs. When we give to fund our churches, our checks are calculated to be precisely 10 percent of our paychecks, down to the cent—’cause it’s our obligation, not our donation.

And when it’s time to tip the waiter, we likewise calculate the gratuity down to the cent. When we’re asked to give to charity, we limit ourselves to a small obligatory amount, like a dollar, which we’ll contribute, but no more. When we find it’s time to tighten the budget, the first thing to go are the charities—not the cable TV, even though it’s a far bigger bill and the least necessary of all of them.

As C.S. Lewis put it,

If our expenditure on comforts, luxuries, amusements, etc, is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charitable expenditure excludes them. […] For many of us the great obstacle to charity lies not in our luxurious living or desire for more money, but in our fear—fear of insecurity. This must often be recognised as a temptation.

—Mere Christianity, “Social Morality.”

Or as St. Paul put it,

Ephesians 5.5 KJV

For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

Greed destroys. Generosity is a fruit of the Spirit.

How the apostles approached the Thessalonians.

1 Thessalonians 2.1-12.

When a salesman shows up to pitch something, how do they usually look? Most of the time—unless they’re trying out a clever new tactic—they try to look successful. They try to give off the vibe that what they’re selling made them a success, and if you buy it you’ll be a success. They figure successful-looking people are attractive… and they’re not wrong. So they dress nice. They try to appear classy and stylish. They bring in plenty of resources, plenty of helpers. They look like a big deal.

Contrast that with how Paul and Silas first appeared in Thessaloniki, Macedon. It was right after they left Macedon’s biggest city, Philippi—right after having been been arrested, caned, jailed, then thrown out of town. Ac 16.12-40 They didn’t look successful; just the opposite. Even if they had a miraculous getting-out-of-jail story, they sure didn’t look like success stories.

That’s the condition the Thessalonians found ’em in, and how they appeared when the Thessalonians first heard the gospel. If you assume, as many Americans do, that one God’s on your side it’s Easy Street from now on, these guys were not poster children for that theology. They looked beaten and broken.

So the apostles chose a different tack: They played the sympathy card. They didn’t come to butter up the Thessalonians, or sell them a gospel of “Come to Jesus and he’ll erase all your worries.” Nor did they play the victim, and beg to be cared for, instead of doing for themselves. They were honest and frank with the Thessalonians—and won ’em over with thoughtfulness and truth.

1 Thessalonians 2.1-12 KWL

1For you² fellow Christians knew

when we came to you,² it wasn’t for nothing.

2Instead we had suffered

and were treated badly, as you² know.

In Philippi we were outspoken about our God,

speaking of God’s gospel with you² in every meeting.

3For our encouragement wasn’t delusional,

nor unclean, nor deceptive,

4but we spoke as those

disciplined by God to believe the gospel.

Not to please people but God,

who disciplines our thinking.

5For we never once came to you

with a flattering message, as you² know.

Nor ever with a greedy motive,

as God is our witness.

6Nor seeking glory from people,

neither from you² nor from anyone.

7We apostles of Christ

are able to be such a burden,

but we became like innocent babies in your midst,

like when a nursemaid cuddles her own child.

8Thus we were happy to long for you,²

to share with you² not just God’s gospel

but our own souls as well,

because we fell in love with you.²

9For you² remember, fellow Christians,

our pains and toil:

Night and day,

working at not being an expense to any of you,²

we proclaimed God’s gospel to you.²

10You² and God are witness

to how sacredly, fairly, and faultlessly

we behaved towards you² believers.

11As you know, like every one of you,²

like a father to his own child,

12we were urging you,²

encouraging, and testifying for you²

to walk rightly with God,

who calls you² into his own kingdom and glory.

Which bible translation’s the best?

HE. “So lemme ask: Which version of the bible do you use? Which one’s the best?”

ME. “None of ’em. Learn Hebrew and Greek.”

As soon as someone finds out I know the bible’s original languages, that’s nearly always the question they ask me. Sometimes because they earnestly wanna know, and figure I’m more an expert than they are. Sometimes because they already have a favorite, and want some affirmation. Sometimes because they already think their favorite is best, so they’re testing me.

Well, this question has a long answer. It’s the rest of this article! But I found when you being with the long answer, their eyes roll back in their heads; they don’t wanna deal with the complexities of bible translations. They only wanted a quick ’n dirty answer. Tell ’em the best bible version, so they can go get that version and use it forevermore. Or judge you. Whatever.

So I start with my joke answer: “None. Learn original languages.”

Sometimes, but rarely, they realize I’m kidding. The rest of the time, a look of horror and despair comes upon their faces: “What, learn ancient languages? That’ll take years!”

Yes it will. It took me years. But that’s the scary alternative. Now for my much nicer—though admittedly long—response.

As for which version of the bible I use, it depends on why I need it.

• BIBLE STUDY. I go with the original languages. Always. I have Accordance on all my devices, ’cause it’s inconvenient to carry around a print copy of the original-language bibles. I got the Biblia Hebraica for the Old Testament, the 28th edition of the Nestle-Aland Greek New Testament (and the United Bible Societies’ GNT, the Tyndale House GNT, the Textus Receptus, and the Codex Sinaiticus for comparison).
• TEACHING. When I work with new believers and kids, New Living Translation; it’s easy to understand. When adults—as y’might notice from reading this blog—my own translation, frequently with the King James Version for comparison, although if they have a favorite translation, I don’t mind switching over for their convenience. Having a bible app makes this easy.
• AUDIO BIBLES. I have several. Including original-language audio bibles. (Yes they exist.) On my iPhone is my fave, The Bible Experience in the now-defunct Today’s NIV.
• CASUAL READING. English is my first language after all, and Accordance comes with English translations, like the ESV and KJV. Either I read one of them, or another translation from Bible Gateway, or I have an ESV pocket-sized bible which I bought about 20 years ago at a now-defunct Christian bookstore. (The cover’s thrashed, so I re-covered it in black duct tape. Hey, it works.)

And of course my bookshelf has lots of other “analog bibles” (y’know, books which don’t require charging). Some are what I call big-ass bibles; others were the result of the years before I went digital, when I collected bible translations. Yeah, they get dusty: I read my phone, Kindle, tablet, and computer.

But lemme go back to the NLT: I encourage people to read that one because it’s easy to understand. That’s the most valuable asset of any bible translation. When any bible is hard to understand, it means the translators did a poor job, and their number one job is to remove the language barrier. Too many translators forget to do that.

• They’re trying too hard to follow the original text “literally” and word-by-word.
• Or it’s not even about translation; they were commissioned to update another popular translation, like when the NIV comes out with another edition. They’re expected to fix it, but not change it too much.
• Or (as with many a bible paraphrase) they’re trying too hard to be clever, and make it sound different from all the other versions… and there’s nothing wrong with the way the other versions translated it.

Basically if your interpretation needs an interpretation, you suck as an interpreter.

Now, which one’s the best translation? Um… whichever one gets you to read your bible.