Mark 12:41

Verse 41. Cast money into the treasury] It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in MUCH, πολλα, (many,) this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Lu 21:1, and See Clarke on Mt 5:26. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him.

Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich.

In the preceding account, Mr 12:41, it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions.

I. Christ the observer.

1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him.

2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! "God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good.

3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him.

4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance.

5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labours, sufferings, expenses, success, c., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way.

II. See the judgment Christ forms of our actions.

1. He appears surprised that so much piety should be found with so much poverty, in this poor widow.

2. He shows that works of charity, c., should be estimated, not by their appearance, but by the spirit which produces them.

3. He shows by this that all men are properly in a state of equality for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done.

4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὁλον τον βιον αὑτης, her whole life, i.e. all that she had to provide for one day's sustenance, and could have no more till by her labour she had acquired it. What trust must there be in the Divine Providence to perform such an act as this!

Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to GOD and the poor. A lesson of reproof to the poor, who, through distrust of God's providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Mar_12:41-44

And Jesus sat over against the treasury.

The treasury test

The lesson taught by this narrative is-mans treatment of Gods treasury the true touchstone of piety.

I. God has a treasury in His church. God has conferred on man various kinds of material possessions and property for use and enjoyment. Among these, money has become the portable representative and circulating medium of all. Far above these possessions is the privilege of sacred worship. This would be an urgent necessity and a lofty privilege even if man were holy. How much more now that he is a sinner! As all material arrangements are costful, so also is worship. If man could not meet this cost, God would. As man can, Why should he not? Is he not honoured in being allowed to do it? Does not this test his character?

II. Men contribute to Gods treasury in various measures and from various motives. The Divine rule has ever been according to ones power. This principle is definitely stated in an instance for universal guidance (Lev_5:7; Lev_5:11): As God hath prospered. According to that a man hath. In the temple scene before us, we behold the devotion of every coin, from the golden mineh, of three guineas value, to the mite of brass, three quarters of a farthing. Motives also differ, often as much as coins. Some give from necessity. Some give from a sense of honesty; if they did not give, debt and dishonour must ensue. Some give with pride and self-righteousness even before God. Some give from habit acquired from youth. Some give with holy love and joy, as a blessed privilege and rich delight: thus did the widow; so also have many done till now.

III. The Saviour observes how men treat His treasury and by this He tests their love to Himself. As worship is mans highest act, its gifts should be rich and substantial. Jesus beheld men at the treasury. He still directs His eye thither; not that He needs mans gifts; but deeds and gifts test mans love; also they elevate and refresh mans heart. Men test others love by deeds and gifts. Jesus challenges us to test the love of God thus.

IV. Jesus estimates gifts chiefly by what is retained. This principle alone accounts for the higher worth of the widows gift.

1. This estimate of gifts according to what is retained agrees with reason. Mans gauge of the moral value of a deed is the power of the doer. The child is not expected to put forth the strength of a man. Less force is looked for from the feeble than the strong man. A small gift from a narrow income is esteemed as much as a large gift from a vast income.

2. This treasury test accords with general life. This principle is acknowledged in all departments of life. Men readily meet the cost of their chosen pursuits and pleasures, in the measure of their means. True patriots willingly pay national charges, according to their ability, Faithful husbands provide for their wives, in the measure of their power. Loving parents nourish their children, as their resources allow. Should not Christians thus provide for the service and glory of Christ? Notice Gods rebuke of Israels neglect of this principle (Isa_43:22-24; Jer_7:18).

3. This treasury test accords with universal Scripture demands. God tested mans confidence and honesty by the forbidden fruit. We know the sad issues. Jesus tests our obedience, love, and devotion by a treasury. Besides the large dedication of their property to the national religious service, Israel were commanded to open a treasury to the Lord, to build a tabernacle (Exo_35:1-35; Exo_36:1-38); David to build a temple (1Ch_29:1-30); Joash to meet the expenses of worship (2Ki_12:1; 2Ki_12:9). This woman would give her all to His worship. Who doubts her love? But did she act prudently? She acted according to the rule. She acted for the hour and the occasion. She would not make herself an exception to the rule. She gave her all to God. She left the future to Him. Does any one think she starved by this? Behold what a grandeur the smallest service acquires, when it is done for God! Observe what magnificent interest and enduring renown accrue from the devotion of a creatures all to God. Jesus did not disparage the other gifts; He simply indicated their true relative value, and attached to the widows His highest commendation.

Application:-

1. God has a treasury for human hearts, His own heart. He would have your heart centre in love, safety, and joy in His own heart. He wants you there, as a creature who can love, serve, and delight in Him. He claims and demands you for His. Christ has died to redeem and win you back to Him, Will you give yourself to Him now just as you are, that He may make you all that He can delight in, that you may find Him all that your soul can desire?

2. Christ gathers the funds of His kingdom in His Church.

3. All worshippers are required to give as a duty.

4. To give cheerfully is to elevate a duty into a privilege.

5. Jesus thus tests His friends and foes, the obedient and the disobedient.

6. Jesus waits at the treasury for your gift, to receive it at your hands, to bless it, and to teach you how to use it. If Christ is Lord of your mind, and heart, and life, let Him be also of your silver and gold. (John Ross.)

Helpers of sacred institutions

Surely this must tell us what it did to those that stood by the Messiah. The principle now is exactly the same as it was then, as certainly as any principle governing matter in natural laws. The young man may say, I am willing to do my share for sacred causes and institutions; but if he means by that, he will aid them after he gets all his parties, and operas, and sleigh rides, and everything besides that his heart can wish-the gift for which he will not deny himself the least of these things, must be before heaven less than the least. And the man of business may say, I will help; the Lord has been good to me, I will be grateful; if gratitude takes the form of that he can well spare, and yet spare nothing out of his life. But after he has purchased with the talents God gave him as a steward everything for himself that he can possibly need, then he really spares nothing, makes no sacrifices, gives only out of his abundance, and is still open to that touch of fear, that he may not even be dealing fairly with the Principal who has committed the talents to his trust; the fear which good old brother Cecil used to say, always gathers about stewards and agents that grow uncommonly rich. So may we all give, no matter what we are, a poor selvage out of the web in our ample and voluminous robes; give the crusts after we have eaten the dinner; spare in the Lent what we could not spend in the Carnival-and it will be the same to every one of us. The wise all-seeing eyes will see us, and what we are doing, and the angel will write in his book of life, He gave to God and good uses what he did not need himself for any uses. Or we may give out of the real substance; but if we do not give with a real sacrifice, I have no authority from the Lord to say that the poorest Irish washerwoman in this town who gives to the Lord, according to her light, her two mites, which make one farthing, gives it out of her life to say a mass, even for the soul of her wretched sot of a husband who was found dead in the Bridewell-does not take infinite precedence of the best and most generous who have all they want, and then do ever so nobly out of the rest. (R. Collyer.)

The widows mites

I. Some of the things which the incident reveals concerning Christ Himself.

1. It presents Him as the omniscient Teacher of hearts.

2. By what a different standard Christ judges mens actions from that they themselves judge by.

3. His eyes are upon the treasury and those who contribute to it.

II. Some of the things which this incident reveals respecting ourselves.

1. It shows that offerings to the Lords treasury must bear some decent proportion to what He has bestowed upon us.

2. Our offerings to be acceptable must be felt to involve some sacrifice.

3. Liberality is a means of grace.

III. 1. There are here lessons for the whole church. What value God sets on tittles.

2. Christ will strictly reckon with the Church for all the wealth bestowed upon her. (James Molt, M. A.)

Giving ourselves in the sacrifice

AEschines, when he saw his fellow scholars give great gifts to his master, Socrates, he being poor and having nothing else to bestow, did give himself to Socrates, as confessing to be his in heart and goodwill, and wholly at his devotion. And the philosopher took this most kindly, esteeming it above all other presents, and returned him love accordingly. The widows two mites were welcome into His treasury, because her heart was full, though her purse was empty. (Dr. Donne.)

The power of mites when combined

There is now-A.D. 1887-in the French savings banks the sum of £100,000,000 sterling. These savings banks are patronized only by workmen, servants, and small shopkeepers. What missions might be founded and Christian work accomplished, if professors would but cast their mites into the treasury. (Somerset Express.)

Over against the treasury

One form of gift which is found with increasing frequency is the in memoriam gift. This touching form of offering in remembrance of some loved one is a beautiful new departure from the old mode, which too often expressed its loss only by the stately monument in the quiet churchyard. The Christian inventiveness revealed in many of the contributions is significant. A young lady gathers snowdrops in the fields around Carnarvon, and realizes £2, which she sends to Dr. Barnardo. A friend of missions puts on one side all the threepenny pieces he receives. Talents, such as painting and drawing, are made to contribute towards sending the Gospel across the seas. In many quaint ways Christian inventiveness helps on the work of God in the world. Another class of contributions are the thank offerings. One sends a shilling-a thank offering for Gods kindness to me on the evening of March 1, when I was out in that severe snowstorm. An old lady of eighty sends a thank offering because she has had no doctors bills for two years! The thank offerings of parents for the recovery of children from sickness are also frequent. Then there is the sacrifice pure and simple. The ring, the pencil case, the brooch, the treasured coins, given by devoted hearts who feel that if missionaries are willing to give up the comforts of home and kindred, and to sacrifice their lives even for the love they have for the Master, Christians in England should be joyfully ready to support them at all cost. A form of contributions peculiar to these days springs from the growing practice of abstainers to devote the money saved by giving up stimulants to missionary and charitable societies, who thus save their money from doing harm, and spend it in doing good. The last, but not the least, kind of offering is that which comes from the stricken themselves. The life-long invalid, the afflicted, the maimed, with a sympathy born of pain, and a Christ-like desire to relieve and help other lives, are among the most frequent contributors to our societies. The concealment by many of the donors of their identity is another feature of present day charity. In this present time this anonymity brings its reward, for it saves them from the reiterated requests of the importunate letter writers. If thou hast abundance give alms accordingly; if thou hast but a little, be not afraid to give according to that little. (Edward Dakin.)

Small gifts

Jesus commends the worshipper who put in the smallest gift. This was strange. Why did He do it? Two reasons.

1. Because she gave her heart with it: and God wants hearts, not coins, and coins only when they carry with them hearts.

2. Because hers was really a great gift in proportion to her means. Sixpence from one may be really more than a sovereign from another. The sixpence may come from one who has but few shillings a week; the sovereign from one who has thousands a year. This woman gave all. Hers was a great sacrifice.

The duty of giving in proportion to our means

Dean Ramsay relates of a certain penurious laird in Fife, whose weekly contributions to the church collection, notwithstanding his largely increasing wealth, never exceeded the sum of one penny, that he, one day, by mistake, dropped into the plate at the door a five-shilling piece, but, discovering his error before he was seated in his pew, hurried back, and was about to replace the silver coin by his customary penny, when the elder in attendance cried cut, Stop, laird, ye may put what ye like in, but ye maun tak naething out. The laird, finding his explanations went for nothing, at last said, Aweel, I suppose Ill get credit for it in heaven. Na, na, laird, said the elder, yell only get credit for the penny. It is not the amount of our gift, but the proportion of it, and the spirit of it which are noticed, and commended by Christ.

The widows gift of her sons

The eldest son of a widowed mother went out to missionary work in Western Africa. In a short time he filled a missionarys grave. There was another son left at home, and he came to his mother and said, Mother, let me go, and I will take my stand by my brothers grave. I will preach to my brothers people. I will tell them of my brothers God. He went, and it was not long before there were two graves in that heathen land, and the brothers were sleeping side by side; at least their ashes were; their spirits, no doubt, were safe in the heavenly land. The news came to the mother, and the story said she wept sore. Her mourning friends tried to comfort her, Oh, she said you do not understand my grief. I am not mourning because two of my lads have filled a missionarys grave in Africa. I grieve because I have not a third son to die in the same cause. (Handbook to Scripture Doctrines.)

Motive the measure of the acceptability of gifts

Xenophon tells us of Socrates, that when he sacrificed he feared not his offering would fail of acceptance in that he was poor; but, giving according to his ability, he doubted not but, in the sight of the gods, he equalled those men whose gifts and sacrifices overspread the whole altar; for Socrates ever deemed it a most indubitable troth, that the service paid to the Deity by the pure and pious soul was the most grateful service. As with what Plutarch relates of Artaxerxes, out on a royal progress, during which people presented him with a variety of gifts; but a labouring man, having nothing else to give him, ran to the river, and brought him some water in his hands. Artaxerxes was so much pleased that he sent the man a gold cup and a thousand darios. (Francis Jacox.)

Give till you feel it

A religion which costs nothing is good for nothing. Like a certain kind of faith which we read of, it is dead, being alone. How much meaning was conveyed in the reply which one man made to another who offered to contribute a small amount to some benevolent object, and said, I can give this and not feel it! Would it not be better for you, my friend, to increase it to such an amount that you will feel it? So in every case. A person should feel what he does, and should do what he will be likely to feel, or morally there will be but very little good resulting from it. (Quarterly Journal.)

Giving her all to God

In the beautiful Island of Ceylon, a few years ago, the native Christians decided that they must have a church built for themselves. To the amazement of all, Maria Peabody, a lone orphan girl who had been in the schools at Oodooville, came forward and offered to give the land upon which to build-the best site in her native village. Not only was it all she owned in this world, but it was her marriage portion, and in making the gift she renounced all hopes of being married. As this, in the East, is regarded as an awful step, many thought her beside herself, and tried to dissuade her from her purpose. No, said Maria, I have given it to Jesus, and as He has accepted, you must. Maria Peabodys schooling had been paid for years by a coloured servant in Salem, Massachusetts, whose wages were rather more than a dollar (4s.) a week. (Light and Life.)

The widows donation

Religion is the road to honour. Little did this woman imagine she was doing an act that would be handed down, for the admiration of mankind, to the end of time. This is the only instance recorded in history, of an individual going the whole of his or her possessions. Observe from this incident:-

1. That God employs mans instrumentality, for carrying on His work. Not of necessity, but to exhibit His grace and power.

2. That we should combine in our religion, piety, zeal, and humanity. We must corns to Christ ourselves, before trying to benefit others. We must make it a matter of conscience to influence others for good. While caring for mens souls, we must also have regard to the comfort of their bodies.

3. That the Saviour is ever watching His treasury, and those who come up to it, or pass it by. He notes all our opportunities for doing good, and whether we embrace or reject them. How this should impel us to look to our motives, spirit actions; and stimulate us to do our utmost.

4. That there is great propriety in contributing to collective funds for public objects. The relief of mens bodily miseries cannot be met without hospitals, dispensaries, etc.; so it is our duty to support them. Especially should we take care that everything connected with public worship is well sustained. It was a gift for the service of the temple that won this high commendation from the Saviour. (J. A. James.)

The widows farthing

In that court of the temple called the court of the women, there stood thirteen vessels, shaped liked trumpets, to receive offerings. Shaped like trumpets! surely a sarcasm is lurking here. As the rich man drops in much, the clash of it sets the trumpet blowing, and all the temple knows what a liberal man is passing by. But two mites would cause the trumpet to sound very faintly, if at all. Yet Love can see love, and will honour it. Christ views it not relatively to what it will buy, but to the love that gave it. But there is an ascetic or envious disparagement of riches in Christs praise of this tiny offering. Great gifts are just as capable of illustrating pure motives as small ones.

1. If, then, Christ thought much less of the rich mens gifts than they did themselves, it was because they gave

(1) for ostentation, loving (so to say) the trumpet much more than the temple,

(2) without a grateful sense of personal obligation, and

(3) with little spiritual appreciation of the true glory of Jehovahs service, or

(4) because usage so required, and policy urged their observance of the usage, though their heart inwardly grudged the offering.

2. And if Christ thought much more of the widows gift than any of these men would have done, or even His own disciples, it was because of

(1) the grateful love she manifested,

(2) the deep sense of religious blessings she evinced,

(3) the self-respect that valued a share in spiritual obligations, and would not allow penury to be an excuse for withholding an offering,

(4) that confiding trust shown towards God, which would not divide the last farthing with Him, giving Him one mite and keeping the other, but which gave him both. (T. T. Lynch.)

Offerings for Gods treasury

Observe these four points.

I. The contrast. It is not the poor, or widows, that Christ contrasts with rich men, but a widow. She was, perhaps, in almost as great contrast to many of her own class as to these; for many of the poor forget God, and offer Him nothing, because they have but little; and many widows make widowhood worse by murmuring. But circumstances may be imagined in which it would not have been right for the widow to give away her last farthing. But why suppose she was in such circumstances? A heart that so loved God, as hers did, would understand Him too well to divert the last farthing from the service of her sick child, if she had one. Then, perhaps, God would have received only a mite. She threw herself utterly on Gods Providence, and would not withhold from Him even the half of her last farthing.

II. The lesson. Christ might have said, See how these rich men can offer openly in the temple; how much better would it be to give private aid to this poor widow. That would be real love; this is but paraded zeal. He might have said this, but He did not. Instead of directing attention to what the poor want done for them, He pointed to what they (in spite of their poverty) do; instead of teaching His disciples liberality towards them, He here bids all men learn from their liberality.

III. The masters attitude. Christ sat over against the treasury, as if placing Himself there on purpose to observe. Our gifts are offered under the Divine eye. We know the difference between a bad half-crown and a good one; but we think a half-crown from a bad man and from a good one of the same value. Christ, doubtless, thinks otherwise. He tries the heart as well as the money; notices what our spiritual temper is, and what proportion our gifts bear to our possessions.

IV. The motive. Though money came plentifully to the treasury, and the splendid temple was sustained by splendid offerings, yet this vigour of the voluntary principle did not prevent Christ from being crucified, nor avail to keep the temple standing. It was not the purified will of believing hearts that brought the plentiful money. There may be strong motives for supporting religion, when there is in the heart bitter enmity against the very religion sustained. (T. T. Lynch.)

The woman who gave her all

I. God still has a treasury.

II. The poorest may make some offering.

III. Christ stiff watches over against the treasury.

IV. Gods estimate of gifts differs from ours.

V. God looks at motives as well as gifts.

VI. An individual unconscious of Gods high estimate. (T. Sherlock, B. A.)

The widows acceptable offering

I. Great hearts are often found where great sorrows have been before them.

II. Little services and little gifts are needed by man and noted by God. If we can only give even two mites, God will not despise the offering.

III. Had this woman listened to excuses, she would have lost her great honour and reward.

IV. More justice should be done to the giving of the poor, for their generosity still surpasses that of any other class. God notes their gifts of money, whose necessary smallness permits them to be overlooked by men. O what a gospel for the poor is here! (R. Glover.)

The widows offering

I. The occasion described. Gill says there were thirteen chests placed, six of which were to receive the free-will offerings of the people. Macknight says they stood in the second court, and each had an inscription, signifying for what use the offerings were destined. The chief objects were to repair and beautify the temple. The whole, however, was voluntary.

II. The lesson taught. That the value of the offering depends chiefly on the state of the heart.

1. Some that were rich gave liberally.

(1) No doubt, some gave ostentatiously.

(2) Perhaps some gave in a self-righteous spirit.

(3) Probably some gave only because it was customary.

(4) Possibly some gave dishonestly, who should have paid their debts; and thus gave robbery for burnt offering, which God declares that He abhors.

(5) Others, no doubt, gave grudgingly.

2. Of the poor widow it is said that she gave but two mites, which make a farthing. What were the motives which rendered her offering so precious in the Saviours sight?

(1) Her love to God.

(2) Her trust in His providing care.

III. But what would Christ have said to those who gave nothing, if there were any such who passed in review before him? (Evangelical Preacher.)

Two mites

A woman who was known to be very poor, came to a missionary meeting in Wakefield, and offered to subscribe a penny a week to the mission fund. Surely, said one, you are too poor to afford this? She replied, I spin so many hanks of yarn a week for my living, and Ill spin one hank more, and that will be a penny a week for the society.

Loving and giving

From this passage we may learn:

I. That God is pleased with offerings made to Him and His cause.

II. That it is our duty to devote our property to God. We received it from Him; we are stewards, etc.

III. That the highest evidence of love to the cause of religion is not the amount given, but the amount compared with our means.

IV. That it may be proper to give all our property to God, and to depend on His providence for the supply of our wants.

V. That God does not despise the humblest offering, if made in sincerity. He loves a cheerful giver.

VI. That there are none who may not in this way show their love to the cause of religion. The time to begin to be benevolent is in early life.

VII. That it is every mans duty to make inquiry, not how much he gives, but how much compared with what he has; how much self-denial he practises, and what is the motive with which it is done.

VIII. Few practise self-denial for the purpose of charity. Most give of their abundance-what they can spare without feeling it, and many feel that this is the same as throwing it away. Among all the thousands who give, how few deny themselves of one comfort, even the least, that they may advance the kingdom of Christ. (A. Barnes, D. D.)

The widows mites

I. Christs notice of apparently trivial things. This is not incompatible with true greatness. Things are not always as trivial as they appear. The fact affords encouragement to those whose means are small and whose opportunities are few.

II. The nature of true benevolence.

1. It is unobtrusive. The widow did not want to be observed. Take heed that ye do not your alms before men, etc. The gifts most acceptable to God do not always appear in the subscription list.

2. It is spontaneous. The Lord loveth a cheerful giver. Love must rule us in giving, as in other matters. The word charity stands for love.

3. It is self-denying. God is best pleased when our gifts cost us something. He judges less by what is given than by what is left behind.

4. It involves trust in God. She cast in all that she had. Faith asks no questions. It concerns itself with present duty, and leaves the future with God. Have you of your abundance or of your penury cast into the treasury? If Christ gave Himself for you, is it unreasonable that He should ask you for your money? (Seeds and Saplings.)

The due proportion of Christian benevolence

I. As it regards the individual contributing.

1. There should always be a due proportion observed between an individuals contributions and his means. Appearances are often considered. Precedent and example have a painful influence. Strongly excited feeling is not unfrequently a cause of error and of sin in our benevolent contributions, nor must it be concealed that men are often lured, in the present day, by the fame and splendour of an institution, rather than by its intrinsic merits, to contribute to its funds. There should be a due proportion observed between an individuals contributions and his means; a mans means are to be determined by what he has-what he owes-what he can obtain by exertion-and what he can save by economy.

2. There should be a proportion observed between an individuals contributions and his station.

3. There should also be a proportion between our benevolent contributions and our opportunities of doing good.

II. To the objects of benevolent contribution. The souls of men are to be preferred before their bodies; we must do good to them who are of the household of faith. Remarks:

1. See that what you give in the cause of Christian benevolence is from love to Christ, and to the souls of men.

2. Give as much as possible in secret, and this will at once relieve you from the suspicion that you give to be seen of men.

3. Never pride yourself on what you give.

4. Consider what Christ gave for you, and be ashamed that you should give Him so little in return. (T. Roffies, LL. D.)

The widows gift

I. The giver: a widow, and a poor widow. The widow alone understands widowhood; it must be felt to be known. God knows its grief. Sorrow often makes people selfish, but this benevolent donor was a widow, and she was poor. Perhaps a young widow whose husband had been cut off before he could provide for his own house. Poverty, like rain, comes from several quarters, and is not easy to be borne, whether the wind that brings it blow from east or west, from south or north. With poverty we generally associate getting, not giving. This poor widow was pious and generous; the tree is known by its fruit.

II. The gift. Money was her gift; hard to get, hard to hold, hard to part with; the severest test of religious integrity. The commercial value is small, but the value to her is great. Wealth called it small, commerce called it small, religious custom reckoned it small; but in relation to the means and heart of the donor, and in the judgment of God, the gift was exceeding great.

III. The place, or scene of the gift. It was bestowed in the temple of God, deposited in one of the thirteen boxes in the womens court. It is meet and right that we give where we receive.

IV. And what, fourthly, was the object of this gift? These two mites were given as a free-will offering to the support of the temple, its institutions and its services, and the offering them with this intent constituted this certain poor widow a contributor to all that he temple yielded-to all it offered to heaven, and to all it gave to the children of men. The incense and the light and the fire and the shewbread and the daily sacrifices were, in part, this womans oblation. She helped to clothe the priests in their holy garments, to supply the altars with oblations, and to preserve the order, decency, and beauty of the house of God. Say not, she gave only two mites. This voluntary offering, although commercially so small, as really contributed to support the temple, as the immense revenue derived from tithes and other appointed contributions. Jehovah received these two mites, and the world was by this offering made a debtor.

V. The spirit of the offering. Was it gratitude for benefits received? She may have valued more highly the benefit of Gods sanctuary, since she became a mourning widow, than while she was a rejoicing wife. She had there heard words of consolation which had healed her wounded heart (Psa_68:5; Psa_146:9). What impulse opened her hand? Was it the force of hallowed and pleasant association? Her fathers worshipped there. She could say, Lord, I have loved the habitation of Thy house (Psa_26:8). The spirit of the offering was the spirit of true piety and of real godliness.

VI. The Divine recognition of the gift. Jesus Christ saw the gift, estimated, approved, and commended the giver. He did not speak to her, but of her, in an undertone to the disciples. No person takes any account of what I do, some disciples are heard to complain. Thy fellow servants may fail to recognize, but the Master never fails. Jesus is in a position to see, and He is disposed to observe. Everything that is human is interesting to Him, and all that is right is attractive. Some people only see faults. Jesus approves all that He can approve. He gives the testimony of a good conscience.

VII. Look at the fact that Jesus Christ calls attention to this gift.

1. That the greatness of a gift depends upon the possessions of the individual after the gift has been made.

2. That grief need not hinder giving. The child of sorrow doubly needs the returns which acts of piety and charity invariably bring.

3. And shall we not be taught by this incident to learn well-doing from each other? The Head Teacher bids His disciples learn from this certain poor woman. He makes her a kind of object lesson.

4. Let us learn to act as under our Great Masters eye. He sees us. He speaks of you, it may be to His angels and glorified saints. And what can He say of you? (S. Martin.)

Giving in the sanctuary

It is meet and right that we give where we receive. The tree yields its fruit on the very spot where it has been nourished by the earth; there, where it has received the light and air and heat of heaven, does it hold up as into the face of heaven its increase. The child gives joy to the parent in the home whose very walls remind the mother of her anguish. The place of an unsealed spring is the seat of a flowing fountain. And it seems but meet that, in the place where we receive, we give. And what a place of blessing is a true house of the Lord; it is Bethel and holy ground, it is beautiful Zion and Bethesda, a house of light, and life, and love, of healing, and salvation, and redemption. (S. Martin.)

Christ mindful of our love service

He who knows how much I am loved, knows how I love; He who knows all that I receive, and how I receive, knows what I give, and in what spirit. It is possible that my very gifts to His Church may grieve Him. Not that He is hard to please; He waits, looks, longs to delight in the doings of His disciples. Their good works may be concealed like violets in the tall grass of the forests, but He will scent their fragrance; they may be feeble as the newborn infant, but He will rejoice over them as over the bright beginning of blessed life; they may be imperfect as some flower or fruit in a formative state, but He will see the end from the beginning; they may wear an appearance of evil, but He will look deeper than the surface; they may be condemned by His disciples, but they shall be approved by Himself, and He will show to the universe that He is not unrighteous, to forget any work of faith or service of love. (S. Martin.)

The two mites

I. That there may be more splendour in some obscure thing we never stop to notice, and would not care for if we did, than there is in the things that dazzle our sight and captivate our hearts.

1. We have all tried to notice this among children. One little child runs all the errands, makes all the sacrifices, but beyond that is a little nobody; plain, small; not brilliant. This is the two-mite child of the family; the small piece of home heroism, of a worth surpassing all the gifts and graces of the household besides; the little one Christ would see if He came and sat down in the house.

2. We notice this again in the Church. Some naturally attract applause by their gifts; others no more attention than this widow with her two mites. They say their poor word. It is their sorrow that they cannot do more; but the joy of heaven that they do so much.

3. This is true of the whole life we are living. There are many never seen or known who cast in more than the brilliant characters who cast in of their abundance.

II. It was an illustration of this law of our life, that the most god-like deed is that which belongs to the sacrifices we make, giving for sacred things and causes that which costs us most, and is most indispensable, and yet is given back to God. Nothing was worth a thought in this poor widows gift, but the sacrifice it cost her to give. The whole worth of it lay in that piece of her very life which went with it, but that made the two mites outweigh the whole sum of silver and gold cast in by the wealthy, which cost nothing, beyond the effort to give what a very natural instinct would prompt them to keep. They gave of their fulness, she of her emptiness; they of the ever-springing fountain, she, the last drop in her cup. It was not the sum, but the sacrifice that made the deed sublime.

III. We learn, in this simple and most obvious way, of that whole world of grace and truth that culminated on Calvary. (R. Collyer.)

The scene

Here comes a merchant; the times are hard, he tells you; nothing doing, taxes heavy, losses large, and things so bad generally, that you have to say, What a misfortune it must be to be a merchant. But you have to notice that his chariot is of the latest style, and by the best maker; his robes of the finest texture and colour; his diamonds of the purest water; and, altogether, for a man in such hard trial, he looks very well. Yesterday he looked over his accounts; he will not tell you wharf he saw there, but, certainly, he did not seem any worse for the sight. This morning, before he goes to his store, he will go to the temple; he will be thankful, to the extent of offering a lamb; and then there is a little balance, when all is done, that he would like to drop into the treasury. A little balance! but it would buy all that widow has in this world,-the hut she lives in, all the furniture, and all the garments she has to keep her from the cold. Very low the priest, who stands by the chest that day, bows to the generous gift; the holy man would be horrified if you told him he was worshipping a golden idol, but it is true for all that. Then the great merchant passes on, and you see him no more; he has given out of his abundance; he will not need to deny himself one good thing for what he has given. If a new picture strikes his fancy, he will ask the price, and then say, Send that round to my house; he will have his venison, all the same, whether it is a sixpence a pound or a dollar; and at the end of the year he will have his balance undamaged, in spite of the hard times. He has given out of his abundance; but, considering the abundance, he has not given as the widow did. Then there comes a lady. You can see that she is not looking well, and the world goes hard. This has been a hard year for her. She has had to give parties, and attend parties; to dress, and dance, and smile when she wanted to weep; and lose her rest, and be a slave that the slaves themselves, if they had any sense of what she is, and has to do, might pity. The season is over, and now she must think of her soul-her poor soul. She must repent in dust and ashes; go to the temple; give to the poor, and to the support of the true faith; and altogether lead a new life. It is the most exquisite make up of dust and ashes on the avenue that morning. She sweeps on in her humility, gathering her garments of penitence about her, lest even a fringe should touch the beggar at the gate. She stops a moment to give her gift; low bows the priest again as she passes, and she takes her place among the women, and says her prayers, and her soul is shriven. May we venture to watch her back to her home, and see the luxury that waits her? Is there one jewel, or one robe the less for what she has given, or one whim the less gratified, when the time for penitence is over, and the season opens? I see no sign of that. I never hear her say, This and that I will forego, that I may give. She has given of her abundance; she simply purchased a new luxury, and got it cheap, and she fades out of sight and out of life. You see others come with better gifts, not so much, it may be, in mere money value, but more in those pure eyes that are watching that day, not for the amount of the gifts, but for their meaning. A decent farmer follows the fine lady, forehanded, and fall of industry. His crops have done well; his barns are full; his heart is open. He has come to the city to sell his produce; has sold it well, and is thankful, and he will make his offering of two doves in the temple, and give something for the sacred cause, and to the poor besides, because his heart is warm and grateful, and, as he says, he will never feel what he gives to God and the poor; there will be plenty left at the farm when this is given; and then who knows but that the Lord will give a greater blessing next year, for does not the wise book say, He that giveth to the poor lendeth to the Lord, and that which he giveth shall be rendered to him again? So it is at once a free gift, and in some way, a safe investment. He is glad to give the money, and yet to feel that this is not the last of it. Very pleasantly the holy man smiles on him too, as he drops his shekels and passes on; he has been there before; he will come again. He is one of those fast friends who can always be counted on to give while the fruitful fields answer to the diligent hand. He is a sort of country connection to these commissioners of the Most High, and will always be received, as he is today, with grace and favour. And very low indeed the good man bows to that stately centurion who comes now. He is not a member of this church; indeed, he is not a member of any church; for, like all his nation of that rank, he thinks that all churches are very much alike, and none of them of much account, except as managers of the common people. But it is a good thing to keep in with them; there is no knowing what you may want; and so he comes now and then, and looks on at the service, tosses his Roman gold into the chest, nods and smiles to the cringing priest, and feels that he has done well. Then with all these come the good and sincere men and women, with not much to spare, but who make a conscience of giving, and manage to get an education for their children, and everything decent; who never want any simple and wholesome thing they need, and are able to lay up a little beside for a rainy day; as various as they are now, they were then, who would do something for these things which to them were so sacred; and it was when givers like these came, that the widow came with her two mites-the smallest matter, possibly, that anybody ever thought of giving. I think if she was like most women, the utter littleness of what she had to spare, would be a shame to her; she would be tempted, on the mere ground of her womanly pride, to say, Since I cannot give more, I will not give anything: to put in these two mites when others are pouring in their gold and silver, will only show how poor I am. So it was like giving her life to give so little; and yet these two mites that meant so little to the treasury, meant a great deal to her. They meant darkness, instead of a candle on a winters evening; a pint of milk, or a fagot of sticks, or a morsel of honey, or a bit of butter, or a bunch of grapes, or a pound of bread. They meant something to be spared out of the substance and essence of her simple and spare living. And this these wise and loving eyes saw at a glance. Jesus knew that the two mites were all she had; and so as they made their timid tinkle in the coffer, they outweighed all the gold. He saw what they came to, because He saw what they cost, and so His heart went with the two mites; and while the holy man, who had made such deep obeisance for the larger gifts, let this trifle pass unnoticed, Christ caught up the deed and the doer, and clad them both in the shining robes of immortal glory.

The poor widows two mites

I. See Gods ordinance that His cause should be supported by our gifts.

II. That the Lord notices the gifts we cast into His treasury.

III. That the Lord passes judgment on those who cast their gifts into His treasury. He declared she had given more than all the rest.

1. She had given more, because she had given with a larger heart, with more real love.

2. She had given more in proportion to her possessions.

3. She had given more in the force of her example.

4. She had given more in its beneficial influence on the character of the giver.

5. She had given more in the relation of the gift to its future reward.

Learn:

1. The right use of money.

2. The value of the offerings of the poor.

3. That the Lord sits over against the treasury. (W. Waiters.)

The power of pence

Those whose means are small may take encouragement to give what they can. There is a mighty power in the combination of littles. We see this in nature, and in the institutions of society. One star would afford small light to the midnight sky, but countless myriads shining together brighten it with their glory. One drop of rain could have no moistening effect on the earths dry and thirsty soil, but millions of such drops make the barren land fruitful. There are two bodies of religionists who show us in a striking manner what may be done by the combination of a large number of small contributions, by regular, systematic giving on the part of all their members, even the poorest. I refer to the Roman Catholics and the Wesleyan Methodists. Both sects number the poor largely among their members, and derive no inconsiderable support from their offerings. The sums they annually raise furnish in a most striking manner an illustration of the power of pence. (W. Waiters.)

The power of humble fidelity

There were many gifts, many of them of vanity, many of them of pride, many of them of superstition, many of them of mere custom and necessity; but hers was a voluntary gift of love. And that fact consecrated it. Love imparts a value to a gift which nothing but love can stamp upon it.

I. This is a striking. Illustration of our Lords sympathy for the heart of human life, instead of for its exterior. He was sitting in the very culmination of the pride and beauty of the Jewish ceremonial. He was not attracted by sumptuous trains of these gorgeous gift bringers. He saw that which interpreted the innermost and the best nature, the gentle, generous, and piteous. When human strength disdains to notice, there is the very point at which Divine strength notices most. Where men see least to be admired, under uncouth forms of helplessness, there Christ looks with sympathy and compassion. This imparts to the Divine government an aspect of comfort and encouragement. If human life takes care of the successful, the Divine government takes care of the weak and obscure. The great eye is not looking out for the great deeds alone, but for those whose deeds are in secret.

II. Many of the secret fidelities of life have power to outlaw, in usefulness, the products of ambitions, desires and deeds. All the rich gifts of the temple are now forgotten. We do not know what Rabbi was syllabled with admiration among his fellows on that day. The only person who has come down to us was the least conspicuous. The gentle light of that example shines still. All the ages have not buried her. How little she thought she was enriching the world. Christ is still the same. We think those gifts most influential which have most of record; but it is not so. While many a proud philanthropist will scarcely be seen, many strange philanthropists will emerge from among the poor, and take their places as princes in Gods glory. So God works Himself, in secret might. So gives He a pattern for us to work after. It is not the thunder which makes the most racket, that does the most work. The things in this world that are accomplishing great deeds are silent things, and hidden things. And we are told, in a kind of strange paradox, that the things which are not, are ordained to bring to nought the things that are. The most inconspicuous things often belong to Gods most potential working. The root neither strives nor cries, and yet, all the engines of all the ships and shops on earth, that puff and creak with ponderous working, are not to be compared for actual power with the roots of one single acre of ground in the meadow. All the vast pumps of Harlem Lake, and all that serve our needs, adjoining, are not to be compared for force with that might which inheres in one single tree. It is a fact revealed only to those who study natural history, that leaves, that vegetation, that dews, and rains, and heat, that the natural attractions which prevail in the world, without any echo or outward report, have an enormous power in them, and that they are the means by which God works. He works in silence, and inconspicuously, and almost hiddenly. And so they work importantly who work by thought, by love, by zeal, by faith unrevealed; who work in places not seen by the public eye, in season and out of season, from the mere desire to do good, and not from the mere love of being found out in doing it. Look upon your scarfs, so brilliant. The colour shines afar off. Comely it is on the shoulder of beauty. How exquisite is the dye that comes from the cochineal insect. And yet how small is that insect-scarcely, I may say, so big as the point of a pin-which feeds so inconspicuously on the under side of the leaf of the cactus, nourishing his growth quite unconscious that as one of all the myriads of all these little shining points he will by and by help to produce these glowing colours which civilization and refinement will make so meet and comely in distant lands! So it is with good deeds. The great things in this world are the sum of infinitesimal little things. And those who are in sympathy with God and nature, are not to reject in men the ripening, the development of themselves or their true spiritual life, because the effect is but little. That effect will be joined to other things which are like itself obscure, and others and others will make their contributions; and little by little the sum of these specks of gold will make masses of gold; little by little these small insects will make great quantities of colouring matter; little by little small things will become large in magnitude. Do not be ashamed, then, to live in humility, if you fill it up with fidelity. Never measure the things that you do, or do not, by the report which they can make.

III. There are two spheres in which men must work. The first is that which judges of causes by their apparent relations to the end sought. That is important; but it is not the only sphere. It is the visible, material sphere-the one which belongs to the region of physical cause and effect. We are obliged to work in that sphere according to its own laws. But in the moral sphere men must judge of acts by their relations to the motives and dispositions which inspire them; and they are great or little, not according to what they do, but according to the sources from which their actions spring. In engineering that only is great which does. It matters not what the intention is; he who in the day of battle is not victorious, is not saved by his intention. No matter hew wisely you mean, if your timber is not squared and fitted right, the result is not right. In the outward sphere effect measures the worth of the plan. In that sphere effect must always be measured by the cause; and the worth of the cause must be proved by the effect. And that is the lower sphere. In the moral sphere it is the other way. There, no matter what the effect is, you do not measure in that direction. Pray. Your prayer accomplishes nothing? The measure is not What did it do? Speak. Your words fall apparently uncaught and unprofitable? You do not measure in that direction. You measure the other way. What was it in your heart to do? What was your purpose? In the moral sphere we look at the bow-not at the target. From what motive did the soul project its purpose? What gave that sigh? What issued that speech? What created that silence? What produced that moral condition? In that sphere the heart measures, estimates, registers. This gives rise to thoughts which, perhaps, may have relation to ourselves. There are many who will work if you will show them that their working will insure immediate good results. They will work in the moral sphere if they can work according to the genius of the visible or the physical sphere. They will work if they can do what others do. They do not work because they love to work. They do not work because they feel that it is their duty to work, simply, without regard to consequences. They are willing to work under the stimulus of a vain ambition. They will work if they may be praised. They will work if they are to receive an equivalent for their working in some appreciable form. The equivalent, oftentimes, for exertion, is praise or popularity. Do, then, whatever there is to be done without questioning and without calculation. Make progress in things moral. If need be, utter stammering words. Would you console the troubled if you only had a ready tongue? Take the tongue that you have. Ring the bell that hangs in your steeple, if you can do no better. Do as well as you can. That is all that God requires of you. Would you pray with the needy and tempted if you had eminent gifts of prayer? Use the gifts that you have. Do not measure yourself according to the pattern of somebody else. Do not say to yourself, If I had his skill, or, If I had his experience. Take your own skill and your own experience, and make the most of them. Do you stand over against trouble and suffering, and marvel that men whom God hath blessed with such means do so little? Do you say to yourself, If I had money, I know what I would do with it? No, you do not. God does; and so He does not trust you with it. If I had something different from what I have, I would work, says many a man. No; if you would work in other circumstances, you would work just where you are. A man that will not work just where he is, with just what he has, and for the love of God, and for the love of man, will not work anywhere, in such a way as to make his work valuable. It will be adulterated work. What if you have not money? If you have a heart to work, it is better than if you had great riches. And if you find that you are hesitant, reluctant, and are acting accordingly, be sure that you do not belong to the widows school. Did she say to herself, as she handled her fractions of a penny, What is the use of my throwing these in? They will scarcely be taken out. They are all that I have, with which to buy my days food. There it will do very little good; here it will do a great deal of good? (H. W. Beecher.)

Consecrated womanhood

What is it to be a consecrated woman?

I. Such consecration involves heart dedication to Christ and His service.

II. Such consecration embraces the sacred devotion of time to the work God carries on through female agents. She saves her odd minutes as the jeweller saves the cuttings of gems and gold.

III. Such a consecration implies the devotion of culture to the Divine glory and uplifting of humanity.

IV. Such consecration embodies the ability to do varied work of a beneficent nature, whereby God is glorified,

V. Such consecration involves the sanctification of the pence to the Divine glory. (S. F. Leech, D. D.)

The Lords searching eye

The Saviour noticed not merely, the fact or acts of contribution, but also the wonderfully diversified modes in which the acts exhibited themselves. Mode is inseparable from act, and, when outward, reveals the inward essence of the act. We may suppose that our Saviour looked in, through the diversified modes that struck His outward eye, to the diversified characters of the contributors, as they passed in succession before Him. If so, it would be with far more interest and innerliness than was ever manifested by Lavater, and with an intuition that was unerring. On Sundays, after the sermon, says the poet Goethe, it was Lavaters duty, as an ecclesiastic, to hold the short-handled, velvet alms bag before each one who went out, and to bless as he received the pious gift. Now, on a certain Sunday he proposed to himself, without looking at the several persons as they dropped in their offerings, to observe only their hands, and by them silently to judge of the forms of their donors. Not only the shape of the finger, but its peculiar action in dropping the gift, was attentively noted by him, and he had much to communicate to me on the conclusions he had formed. As the idiosyncrasy and form of the whole body was revealed to Lavaters eye by the form and action of the fingers, so the idiosyncrasy and moral condition of every soul were unveiled to our Saviours gaze, as He noticed how the offerings were cast in. (J. Morison, D. D.)

Liberality of the poor

Peggy had been consigned by her dying mother in Ireland to the care of a lady, who brought her up as a servant, giving her only clothes and food as her wages. Her residence with this lady led to Peggys attendance on the ministry of the gospel, which met, in her case, with a heart prepared by Divine grace to receive it. She imbibed it as the thirsty earth the shower; her appearance became altered, and her whole demeanour greatly improved. Her mistress, finding her services increasingly valuable, and fearing that the temptation of higher wages might cause her to seek another place, offered, of her own account, to give her a small sum of money annually. For this she was truly thankful; and some months having elapsed, she came to me (says a Christian minister in London) one evening after service, apparently with great joy, and slipped a piece of paper into my hand. On examination I found it to be a one-pound note. Peggy, said I, what is this? Your reverence, said she, it is the first pound I could ever call my own since I was born; and what will I do with it? Ah! will I forget my country? No; it is for poor Ireland; it is for my countrymen to have the blessed gospel preached to them. I admired her disinterestedness, but thought the sacrifice too great, as I knew she must want such a sum for very important purposes. Peggy, I said, it is too much for you to give; I cannot take it. Oh, your reverence, she replied, with her characteristic energy, if you refuse it, I shall not be able to sleep for a fortnight! And she went away, leaving the money in my hand, and exclaiming, God bless my poor country with the ministry of the gospel.

Costly gifts

A missionary, in a report of his field of labour says: I can imagine someone saying, as he reads this report, Well, I will give £5 to the cause; I can give that, and not feel it. But suppose, my Christian brother, you were to give £20, and feel it? There is vast meaning in the advice, Give till you feel it. It is by this principle that churches are founded, and gospel institutions sustained. If this rule were to be put in operation everywhere, there would hardly be a feeble church in our land, or a church in debt, or a sanctuary out of repair, or a minister half-sustained, or a true cause of charity without adequate support. (Anon.)

Religion the first thought

A poor negro woman, after the death of her husband, had no means of support for herself and two little children, except the labour of her own hands, yet she found means, out of her deep poverty, to give something for the promotion of the cause of her Redeemer; and would never fail to pay, on the very day it became due, her regular subscription to the church of which she was a member. In a hard winter she found it very difficult to supply the pressing needs of her little family, yet the few pence for religious purposes had been regularly put by. As one season for the contribution came round, she had only a little corn, a single salt herring, and a five-cent piece remaining of her little store. Yet she did not waver. She ground the corn, prepared her childrens supper, and then with a light heart and cheerful countenance set out to service, where she gave joyfully the five cents, the last she had in the world. Returning from the church she passed the house of a lady, to whom a long time before she had sold a piece of pork-so long, indeed, that she had quite forgotten all the particulars of the transaction; but seeing her this evening, the lady called her in, apologizing for having been so tardy in the settlement, and then inquired how much it was. The poor woman could only reply she did not know; but the lady, determined to be on the safe side, gave her two dollars, besides directing her housekeeper to put up a basket of flour, sugar, coffee, and other good things for her use. She returned home with a joyful heart, saying, as she displayed her treasures, See, my children, the Lord is a good paymaster, giving us a hundredfold even in this present life, and in the world to come life everlasting.

The gift of love

Once upon a time there was a king, and he was very powerful and great. He was also very good, and so kind to his people that they all loved him very much. To show their gratitude to him for all his kindness and the many favours he was constantly bestowing upon them, and also to show the very great love which they had in their hearts for him, the people resolved to make him a present. Now there was a poor woman who loved the king very, very much, and she wished to contribute something to the present for her dear sovereign; but she was so very poor that she had nothing at all in the world to give but only one little brown farthing. And a rich neighbour came to her, and said, You can never put that dirty brown farthing among the bright gold pieces offered to the great king. Here are some new silver shillings, they will not look so bad; you can put them in, and it is all the same, for I was going to give them at any rate. But this poor woman replied, Oh no; when I bring a gift to the good king, it must be my very own. I am very sorry I have nothing better to give; but I will just slip it in quietly, so that the king wont take any notice of it; and if he throws it away afterwards, I dont mind. It is all I have, and I will have the pleasure of giving it to him whom I love so very, very much. So this poor woman went forward with the rest; but she walked very slowly, and hung down head, being sorry her gift was so small; and when she passed the king she never once looked up, but just slipped her little brown farthing into the plate among the rest of the gifts. When she was turning away she felt someone give her a tap on the shoulder, and when she looked round the king was looking down at her, and smiling very graciously. My good woman, he said, was it you who put in this costly gift? And as she looked in his hand she saw something very like her old brown farthing; but just as she was wondering if that could be what the king meant, the farthing began to grow brighter and brighter, till the poor woman could scarcely look at it, for it had changed into a beautiful locket, all shining with gold and diamonds and other precious stones. The poor woman gave a little sigh of disappointment in bet heart, but she looked up straight into the kings face, and said, Oh no, I only gave one little brown farthing. Take it into your hand and see, said the king, still smiling. So she took it as he bade her, and then she saw that it was her farthing after all. Yes, she said, feeling greatly surprised, that is the very farthing I put in, for I tried hard to clean it up, and could only get it to look a little bright at the edge. So she laid it back again in the kings hand, and as soon as he touched it, there it was shining and sparkling as before. Then the king said, I thank you very much for this beautiful gift; it is very precious to me. And he took it, and hung it upon the chain that was round his neck, and the poor woman went home quite happy, because the king had been pleased to accept her gift, and loving him a thousand times more than before, if that were possible. Now it is more than eighteen hundred years since that day, and the great and good king has been wearing that poor womans brown farthing at his chain all the time. And whenever any poor woman wishes to offer him a gift from the great love that is in her heart, and is afraid to bring it because it seems so small, he points to the shining locket, and says, Why, this was once only a little brown farthing, and it pleased me as much as the rich mans gold; for with me a man is accepted according to what he hath, and not according to what he hath not? (C. P. Craig.)

Covetousness cornered

A gentleman called upon a rich friend for a contribution to some charitable object. Yes, I must give you my mite, said the rich man. Do you mean the widows mite? asked his friend. Certainly, was the reply. I shall be satisfied with half as much as she gave. How much are you worth? Seventy thousand dollars. Give me, then, your cheque for thirty-five thousand; that will be half as much as the widow gave, for she, you know, gave all that she had, even all her living. The rich man was cornered. Covetous people often try to shelter themselves behind the widows mite; but it is a dangerous refuge.

Alms-giving, false and true

Alms-giving is degraded in two ways-when it is done to be seen of men, and when it is done to save your soul. You cannot tender to God 1s. 6d. or £1 for a sin committed. You cannot wipe out guilt with half a crown. The Jews thought you could. The Roman Catholic Church, in its worst days at least, openly taught that you could. The priests invited the dying to insure against hell or purgatory by leaving their property to the church or the poor. The fallacy is not yet quite extinct. The other day a witty ecclesiastic was listening to a rich merchant who, after dinner, boasted that, although no better than he should be, he gave £2,000 away to the poor every year. He did not know, nor apparently care, who got it, but it went. Well, said his clerical listener, that is the largest insurance against fire I ever heard of! Now, mark this, if in alms-giving the donor is thinking more of himself than of the recipient of his gift, his act is not Christian charity, but selfishness. If he gives, in order to be praised, or to save his soul, or merely to relieve his own feelings, without regard to the effect of his gift, that is not Christian charity. The impulse is good, but not alone. It does more harm than good, without reflection, common sense, and eves wisdom. Every penny given to a knave robs a deserving person. There are plenty such: find them out, and when you find them, do not pauperize them. Help them to help themselves. Every Christmas we are deluged with circulars; choose the right institutions and pleas to support; avoid the professional beggars of this world, in print or out of print, who prey on the credulous and impulsive, and can give no satisfactory account of their stewardship. I am not against extras at Christmas. If we brighten our homes for our friends, God forbid that we should forget the poor; but again I say, be careful. Let us comfort the sick, seek out the deserving poor, think of poor dependents, old servants, the people in our own neighbourhood; let us do all we can to lighten the burden of unobtrusive sufferers, helping the thrifty poor, the sick, the aged; but let us avoid bolstering up the blatant impostor! (H. R. Haweis, M. A.)

All her living.

Mr. Skeltons devotion to the poor

The salary of the Rev. Philip Skelton, an Irish clergyman, arising from the discharge of his ministerial duties and from tuition, was very small; yet he gave the larger part of it away, scarcely allowing himself to appear in decent clothing. Returning one Lords day from public worship, he came to a cabin where an awful fire had occurred. Two children had been burnt to death, and a third showed but faint signs of life. Seeing the poor people had no linen with which to dress the childs sores, he tore his shirt from his back piece by piece for their use, and cheerfully submitted to the inconvenience to which it exposed him. Some time after this, when a scarcity of food was felt around him, he sold his library, though his books were the only companions of his solitude, and spent the money in the purchase of provisions for the poor. Some ladies hearing of this, sent him £50 to replace some of his most valuable books with; but, while gratefully acknowledging their kindness, he said he had dedicated the books to God, and then applied the £50 also to the relief of the poor.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 12:41-44. Jesus sat over against the treasury — “Jesus was now in the treasury, or that part of the women’s court where the chests were placed for receiving the offerings of those who came to worship. These chests, being thirteen in number, had each of them an inscription, signifying for what use the offerings put into them were destined; and were fixed to the pillars of the portico which surrounded the court. From these voluntary contributions were bought wood for the altar, salt, and other necessaries, not provided for any other way. It was in this court of the women, according to the Talmudists, that the libation of water from Siloam was made annually at the feast of tabernacles, as a solemn public thanksgiving and prayer for the former and latter rain; to which rite, it is generally supposed, our Lord alluded, Joh 7:38.” — Macknight. And beheld how the people cast money into the treasury — Luke says, he looked up, and saw the rich men casting in their gifts, &c. — That is, he noticed it with attentive observation; many of these, as Mark here informs us, casting in much, for, it seems, there was still this remainder of national liberality among them, though true religion was sunk to so very low an ebb. And there came a certain poor widow — Whose character and circumstances were not unknown to Christ; and she threw in two mites — Two small pieces of brass coin then in use; which make a farthing — Καδραντης, a Roman coin, in value no more than three-fourths of our farthing. Wherefore the offering given by this poor widow was very small in itself, though in another respect it was a great gift, being all that she had, ever all her living. We can hardly suppose, that at each of the chests there were officers placed to receive and count the money which the people offered, and to name the sum aloud before they put it in. It is more reasonable to fancy that each person put his offering privately into the chest, by a slit in its top. Wherefore, by mentioning the particular sum which this poor widow put in, as well as by declaring that it was all her living, our Lord showed that nothing was hid from his knowledge. And he called unto him his disciples — That he might inform them of this woman’s generous action, and that they might hear his remarks upon it: and saith, Verily, this poor widow hath cast more in than all they, &c. — Thus he spoke to show, that it is the disposition of the mind, in deeds of charity, and in oblations made to the worship of God, which God regards, and not the magnificence of the gift. For all they did cast in of their abundance — Their offerings, though great in respect of hers, bore but a small proportion to their estates. But she of her want did cast in all that she had — Her offering was the whole of her income for that day, or, perhaps, the whole of the money in her possession at that time. Here then we see what judgment is passed on the most specious outward actions by the Judge of all! And how acceptable to him is the smallest, which springs from self- denying love! Both the poor and the rich may learn an important lesson from this passage of the gospel. The poor, who seem to have the means of doing charitable offices denied them in a great measure, are encouraged by it to do what they can; because, although it may be little, God, who looks into the heart, values it not according to what it is in itself, but according to the disposition with which it is given. On the other hand, it shows the rich, that it is not enough that they exceed the poor in the quantity of their charity. A little given where a little is left behind, often appears in the eye of God a much nobler offering, and discovers a far greater strength of good dispositions, than sums vastly larger bestowed out of a plentiful abundance. See Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE TWO MITES OF THE POOR WIDOW, Mar_12:41-44.

This beautiful narrative is given by Mark and Luke alone.

41. Jesus sat over against the treasury — The successive contests with rulers, Herodians, Pharisees, Sadducees, are scarce concluded, and the rage of his enemies like a fire is burning. But from those high excitements the Lord subsides not into reaction, but to a calm tranquillity. No unholy passion disturbs his soul, no wounded recollection haunts his conscience, no plot of murder excites his fancy. He rushes not from the temple but seats himself in self-possessed repose, watching the doings at the temple treasury.

In the court of the women, near the pillars that lined its square, there stood ranged at due intervals eleven chests, of a trumpet form, to receive the offerings of Israel. (See our temple plan.) These offerings were not the tribute for the government, but the donation of liberal hearts for the expenses of the temple. They were indications, more or less sincere, of the value set by the offerer upon the worship and the house of God.

Many that were rich cast in much — The fact of their wealth destroys not the merit of a genuine liberality. For experience shows that a wealthy purse is no enlargement of a covetous heart. The rich in pocket are often poor in soul and scanty in liberality. Hence, all the more noble is the picture of the wealthy man, rich in soul, who from his abundance gives his much. This is the most truly enviable point in the fortune of the rich.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_12:41-44

(PARALLEL: Luk_21:1-4.)

A celebrated contribution.—The “collection” is generally considered to be commonplace. Jesus, in this passage, clothed it with sublimity. He immortalised the famous farthing. The two mites are transformed into two angels, and they seem to watch over the contribution chest of the Church as the cherubim did over the Ark of the Covenant. Jesus was memorable for seeing the many in the one, the much in the little, the sublime in the simple. The smallest act may embody the greatest principle. The mites of the poor widow rise to the transcendent height of latent martyrdom—“even all her living.” She gave all that her life depended upon. One step more and the gift would have been life.

I. True religion is sometimes under disadvantageous circumstances to develop itself.—

1. True religion is to be developed. Piety is composite, consisting of principle and action. As rays to the sun, branches to the tree, the stream to the fountain, so conduct is to the heart, its natural and necessary outcome.

2. The possessor of true religion is sometimes unfortunately situated. The condition of woman, and especially of a widow, in the East was deplorable. Her portion was oppression.

3. Contrast between principles and position makes the development of religion difficult. The widow had the will, but not the means, to give. She was a princess in heart, but a pauper in hand.

II. True religion will develop itself in spite of adverse circumstances.—This “poor widow” displayed—

1. Consciousness of ability to give. God created all beings with the power to realise the design of their existence. This is pre-eminently true of man. He has soul, will, affections, emotions, conscience, body, privileges, motives, and example.

2. Conviction of duty to give. Every one under the law was commanded to give. None was exempted. The principle still remains under the new dispensation. Individual effort is everlasting. No proxy in religion. “Follow thou Me.”

3. Practical promptitude to give. She contributed gloriously, and the tinkling of her tiny tokens has reverberated throughout the universe. The making power of the two mites has been felt in all the collections of Christendom ever since.

III. The display of true religion in spite of adverse circumstances wins the hearty commendation of Christ.—Christ reports a farthing. He is alone in this. The sum was small, but it was an indication of profound feeling and great sacrifice. It was full of self-denial. The others of their much gave a little, but she of her little gave all. There was no suffering in their offerings. Religion was secondary to riches. Gold superseded God. If there is no sacrifice in our deeds, they are valueless in a moral sense. The widow went her way after depositing her gift, and probably never knew that she was observed. Perhaps it will be so with thee. Do thy best and thou shalt reap. Do thy best in the family, the business, the school, the Church, the world. Time is short. Work is urgent. Recompense is sure.—B. D. Johns.

OUTLINES AND COMMENTS ON THE VERSES

Mar_12:41. The Church treasury.—

1. The Church treasury.—

1. Its supreme importance. The Church can no more succeed without its treasury than can a mill, factory, workshop, farm, or store.

(1) Church edifices can neither be built nor maintained without money.

(2) The ministry is sustained by the treasury.

(3) All the benevolent work of the Church waits on the treasury.

2. The treasury measures the love of Christ’s people for Him. Self-sacrifice. Money is the principal representative of value.

II. The people who cast money into it.—

1. “The multitude.” “None empty.” “Every one lay by,” etc.

2. Jesus saw how much, etc.

3. How rather than what. “Cheerful giver.” “Willing mind.” Many gave from purse only; she from heart. Custom—love.

Mar_12:42-44. The greatness of the widow’s gift.—

I. The greatness of a gift cannot be determined by its absolute amount; it can be truly ascertained only by a moral standard.—

1. The first index on this moral standard points to the ability to bestow. The widow had given more than the wealthy in proportion to her ability. Their contributions were as much less than their living as the widow’s mites, which were “all her living,” were less than their gifts of gold. And, even while they stood at the Temple, their servants were busy in their rich dwellings, preparing savoury viands against their masters’ return. But the widow’s habitation was desolate in her absence; the fire had gone out upon her hearth; and she must return not to a luxurious feast, but to an empty board. In such circumstances abundant indeed was her contribution.

2. A second mark upon this standard indicates the disposition that prompts the gift. There may be no generosity in the most magnificent bequest, while a soul overflowing with love may accompany the humblest present. Here indeed is a sense in which her offering was greater than those of the worldlings. It was greater in her own soul. Small indeed was their gift in the estimation of their own secret thought. Inferior was its weight in the scales of conscience, but great and glorious the integrity and joyfulness of the widow’s spirit.

3. There is still another index on this moral standard which determines the greatness of a gift. This index points to the good effect resulting from the gift. How many hearts has this lofty spirit of the poor widow, thus celebrated by Christ, inspired with the same self-forgetful love and impelled to the same noble conduct! Viewed in its ultimate influence, then, her gift was greater than theirs; and, thus regarded, we may even say it was absolutely greater. For if we consider all the effects of her example in cherishing a true benevolence and leading others to be bountiful even the sum of the rich men’s benefactions would dwindle and fade into nothing before the greatness and splendour of offerings devoted to the cause of religion which have grown, as an immense harvest from invisible seed, out of the widow’s mites. She gave not only to the Temple at Jerusalem, but to every Christian temple under the heaven whose foundations have since been laid. By a single act of self-denial she has been charitable to the whole world; and for what she did, in humility and sorrow that she could do no more, the whole world will confess itself under obligations and be grateful.

II. This subject naturally suggests an absolute truth, apart from the particular case presented in the text.—

1. We may say, generally, it is not great but small things, not imposing but humble deeds, that make up the great sum of good influence. Look at all the great associations for the support of government, education, philanthropy, religion. It is not the talents, but the mites, by which they are nourished.

2. In regard to our own characters we may say the mites are more than the talents. It is not what we think and feel and do on extraordinary occasions that makes the bulk of character, but the silent and steady accumulation of our every-day desires and motives and habits of life. Religion consists not in spasmodic efforts, but persevering industry—not in doing much at one time, but all we can at all times. Think not thy little, if it be all thou canst, will be despised: think not thy much, if it be less than thy ability, will be accepted.—C. A. Bartol.

Unconscious fame.—She knew not that any had seen it: for the knowledge of eyes turned on her, even His, would have flushed with shame the pure cheek of her love; and any word, conscious notice, or promise would have marred and turned aside the rising incense of her sacrifice. But to all time has it remained in the Church, like the perfume of Mary’s alabaster that filled the house, this deed of self-denying sacrifice. More, far more, than the great gifts of their “superfluity,” which the rich cast in, was, and is to all time, the gift of absolute self-surrender and sacrifice, tremblingly offered by the solitary mourner. And though He spake not to her, yet the sunshine of His words must have fallen into the dark desolateness of her heart; and though perhaps she knew not why, it must have been a happy day of rich feast in the heart when she gave up “her whole living” unto God. And so perhaps is every sacrifice for God all the more blessed when we know not of its blessedness.—A. Edersheim, D.D.

Uncoined charity.—The humblest and feeblest among us may cast in their mite wherever there is a sick bedside to be prayed by, ignorance to be enlightened, or misery to be relieved. There are many widows still among us in heart like her who left her all in the treasury. May their useful and estimable class extend and persevere! True to their principles of doing all unto the Lord, and of giving in secret, may no apprehension of the scorn of the world, nor any misgiving of their doing good because the good they do seems small in amount, check their hands or chill their hearts: many a midnight prayer ascends for them from sleepless but grateful sufferers, many a blessing poured forth for them by helpless lips is registered on high; and still, when the Lord looks up to view how men are filling His treasury, He sees certain poor widows casting in thither their mites; and passing by unheeded the rich men’s gifts, He fixes on them the praise of real charity.—R. L. Browne.

A rule of giving for the rich.—Different circumstances require different management, and there is a way of coming up to the poor widow’s attainments without doing exactly as she did. If a rich man were to give away his whole estate, and reduce himself to poverty or to hard labour, this would not only be doing as much, but a great deal more than the poor widow did; for she did not make any such great change in her circumstances, nor did she sink her state or condition at all lower than before. Her example therefore, or our Lord’s applauding it, is of no force as to obliging any one to throw himself out of that rank, station, or condition of life wherein God has placed him. Nor does the instance of the text oblige a man, when in a thriving way, to dispose of all the overplus, all the clear gains, at the year’s end: for how then could he go on to support that rank and station he is in, and to provide for his family? The poor widow might, by what she did, straiten herself for a day or two, and after that be in as good a condition as she was before. But were any trading or thriving men to give away all their increase, they would soon find their affairs run backwards, and would not be able to recover them. Well, then, how must we state the case with a rich man to make it answer to this in the text? The rule of proportion, I conceive, is this: that the richer sort, in order to give the more away in charity, should be content to practise some degree of self-denial, in like manner as the poor widow did. Let them retrench unnecessary expenses at least, abridge their pleasures, shorten their diversions, cut off as much as possible from the pomp and pride of life, to spend upon the poor. Besides this, let them not be oversolicitous as to futurities, providing handsomely for their children, or raising their families. The poor widow trusted God for her own necessary subsistence rather than make no offering at all to the treasury. And thus much at least may be expected of every man: that he contribute according to his perfect circumstances; and that no anxiety, either for himself or his children after him, ever hinder him from doing in proportion to what he at present enjoys. Be content with a moderate provision rather than grow covetous and defraud the poor; for, after all, God’s providence is the best security and His friendship the richest treasure we can have.—Archdeacon Waterland.

ILLUSTRATIONS TO CHAPTER 12

Mar_12:41-42. The widow’s mites.—In my pastorate at Wyoming, Pa., a brother Pettibone, since deceased, a man rich in faith, charity, and good works, cast five dollars into the church treasury every Lord’s Day; a poor widow cast into the same treasury five cents each Sunday. She was very poor, and, to provide for her six fatherless children, took in washing every week. Brother Pattibone came to me one day, and asked me to say to this widow that the church officers felt she ought not to pay anything for the support of the church; and, he added, “tell her that I will pay the five cents extra each week for her.” I called, and performed my errand as delicately as I could; but never before or since did I learn a lesson that taught me, as I was then taught, what it meant to give. As she heard my story the tears came to her eyes, and she answered: “Do they want to take from me the comfort I experience in giving to the Lord? Think how much I owe to Him. My health is good, my children keep well, and I receive so many blessings I feel that I could not live if I did not make my little offering to Jesus each week.” I left her humble dwelling, feeling that Providence had ordered the incident, to teach me a never-to-be-forgotten lesson, that giving is absolutely essential to true Christian discipleship and worship, and that our giving and all other acts of worship will be judged not by the amounts we give, nor the professions we make, but by the spirit, the motive of our giving and doing.—R. W. Van Schaick.

The gifts of the poor.—Jewish tradition, though it ever and painfully thrusts forward the reward, has some beautiful legends, allegories, and sayings about the gifts of the poor. One is to the effect that if one who is poor doeth charity, God says of him: “This one is preventing Me. He has kept My commandments before they have come to him. I must recompense him.” In Vayyikra, R. 3, we read of a woman whose offering of a handful of flour the priest despised, when God admonished him in a dream to value the gift as highly as if she had offered herself. The tractate Menachoth closes with these words: Alike as regards burnt offerings of beasts and those of fowls [those of the poor] and the meat offering, we find the expression “for a sweet savour,” to teach us that to offer much or to offer little is the same, provided only that a person direct mind and heart toward God.—A. Edersheim, D.D.

Mar_12:43-44. Liberality must correspond with means.—Sir Thomas Sutton, the founder of the Charter House, was one of the wealthiest merchants of his day. Fuller tells how he was overheard one day praying in his garden: “Lord, Thou hast given me a large and liberal estate; give me also a heart to make use of it.”

Oracles are said to have more than once proclaimed that the hecatombs of noble oxen with gilded horns, that were offered up ostentatiously by the rich, were less pleasing to the gods than the wreaths of flowers and the modest, reverential worship of the poor. In general, however, the service of the Temple had little or no connexion with morals, and the change which Christianity effected in this respect was one of its most important benefits to mankind.—W. E. H. Lecky.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

8. The Widow’s Mite, and our Lord’s view of the Piety and Good Works of the Jews. Mar_12:41-44

(Parallel: Luk_21:1-4)

41     And Jesus23 sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. 42And there came a certain poor widow, and she threw in two mites, which make a farthing. 43And 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 cast24 into the treasury: 44For all they did cast in of their abundance: but she of her want did cast in all that she had, even all her living.

EXEGETICAL AND CRITICAL

See the parallel passages in Luke.—This apparently trifling history is of inestimable importance. It shows how the Lord, in perfect quiet of spirit, can still seat Himself in the temple, after He had ended His great day’s work in it, namely, after the silence of the Sanhedrim regarding His person, in which its rejection of Him lay,—after He had opened His mouth, and pronounced the great denunciations, and with these had, as theocratic King, whom the authorities of Israel rejected, taken His departure from the temple. In this He seems like a deposed king, who seats Himself, as he leaves, on the lowest step of his palace, not to weep on account of his fall, but to bless the poor child of a palace-domestic; or like one excommunicated, who is able, under the new burden of its fanatical ban, to judge with the greatest mildness, and freedom from prejudice, that religious society which cast him out. It is the divine manifestation of His freedom from all fanatic disposition and exasperation, with which He had fought through the great decisive epochs, made His denunciatory speech, and presented His great judgment-picture. In this sunlike clearness and purity, the old Catholic Christians did not in general leave the heathen temples, and but few of the old Protestants the temples of Roman Catholicism. This eternally figurative import is gained by our passage in consequence of its position. In itself, however, it shows us, in a most instructive narrative and act of our Lord, how His eye—and how, consequently, God’s view, and the Spirit’s—rests upon the treasury of the Lord, and marks the act and manner in which we give. Luke has recorded this circumstance likewise; but Mark presents it more picturesquely and more fully. The Lord’s seating Himself opposite to the treasury, the statement of the worth of the mite, the summoning of the disciples to Himself, and the sublime elevation of tone characterizing the decision,—in all this we see plainly how important Mark deemed the history. It stands there to show that the Lord has His eye upon the offerings in His temple, and that, amid all the chaff of seeming religion, He finds out the noble grain of spirituality and truth.

Mar_12:41. The treasury, γαζοφυλάκιον—The sacrifice-fund is meant, which was distinguished from the proper temple-treasury, but yet, as belonging to it, was denoted by its name (Josephus, Ant. 19:6, 1). The Rabbis tell us that this treasury consisted of thirteen brazen chests (שׁוֹפָּרוֹת, “trumpets;” certainly not because the chests themselves were trumpet-shaped, but because the mouths through which the money was cast into the chests were wide at the top and narrow below). They stood in the outer court of the women. This offering-fund received also the voluntary gifts for the temple. Lightfoot, Hor.: “Nine chests were for the appointed temple-tribute, and for the sacrifice-tribute (that is, money-gifts, instead of the sacrifices); four chests for freewill-offerings, for wood, incense, temple-decoration, and burnt-offerings.” Before the Passover, freewill-offerings, in addition to the temple-tax, were generally presented. No one, we may easily suppose, entered the temple without putting something in. This is also the custom in the synagogue. The Church has taken an example from this habit.—Many that were rich cast in much.—They were not content to give only copper, which was the general offering, but presented silver. Or, perhaps, gave in copper, because a large gift in that metal was of greater bulk, and made more noise.

Mar_12:42. A certain poor widow.—She is singled out from the whole crowd of donors.—Two mites, λεπτόν—The very smallest copper coin. Two made one Roman quadrans, which was equal to the fourth of an as: ten or sixteen ases were equal to a denarius, which is equivalent to about five groschen, four pfennigs Prussian money (6½ pence, nearly). An as in Cicero’s time was worth nearly four pfennigs (or nearly a halfpenny); hence the quadrans would be one pfennig (one-tenth of a penny,) and the mite half a pfennig. She gave two; and Bengel remarks, she could have kept one. “The rabbinic injunction, ‘Non ponat homo λεπτόν in cistam eleemosynarum,’ is of no force here, because alms were not under consideration.” Meyer. Nevertheless, the inference drawn by Schöttgen is by no means foreign; only it is probable this rabbinic habit became, at a later period, the matter of rabbinic legislation.

Mar_12:43. More in than all they.—That is, in proportion to her means, as the Lord Himself immediately explains.

DOCTRINAL AND ETHICAL

1. See Exegetical Note.

2. Jesus, to a certain degree as stranger, or observer of a religion now become foreign to Him, presents us with an ever-enduring example of the way in which one should, in the spirit of Christianity, look upon and judge all religious systems and associations. Such was the conduct of Paul at Athens, Acts 17. He found out the altar of the Unknown God.

3. The last object on which our Lord’s eyes rested in the temple.—The widow’s mite. It is not said that the gifts of the others were worthless. Many possessed, no doubt, no worth (Mat_6:1); others, a greater or a lesser. The greatest value, however, attached itself to the widow’s mite.

4. And how much interest may that mite, in the course of the entire history of the Church, have accrued?

HOMILETICAL AND PRACTICAL

See Doctrinal Reflections.—The Lord’s sublime peace of soul in leaving the temple, where He had met no recognition.—The humble resting-place of the Lord at the temple-gate, after He had been refused the throne.—The backward glance of mildness which the Banished cast upon the Church system by which He had been banished.—Christ’s example teaches the heaven-wide distinction between godly zeal and ungodly fanaticism.—The Lord’s eyes are upon all offerings.—The mite of the widow as a gift: 1. The smallest gift; 2. the largest gift.—The freewill-offering of the heart, the real inner existence and life of the temple.—Christ observes with emotion the dying embers of the expiring fire of God in the temple.—The distinction between the treasury of the Lord in the law-church and Gospel-church (there, chiefly intended for symbolic temple necessities; here, Chiefly for the poor. See the lame beggar at the Beautiful gate of the temple, whom Peter heals).—The ancient estimable institution of Church alms.—Christo in pauperibus.

Starke:—Canstein:—The Lord Jesus pays attention, without doubt, to men’s alms; hence they should be willing to give, and take earnest heed how they give.—Bibl. Wirt.:—Christians must willingly deposit in God’s treasury, and contribute to the support of God’s service—churches, schools, the poor, 2Co_9:7.—J. Hall:—Where distribution is made to the poor, there Jesus pays attention, and takes pleasure therein.—O God, I have only two mites, a body and a soul.—Canstein:—Christ remarks a compassionate and believing heart, when alms are being given.—Nova. Bibl. Tub.:—God’s opinion regarding good works is infinitely different from that of men. Those who give the most, give often the least; and those who give the least, the most.—Servants must not exclude themselves from almsgiving.

Braune:—He says, Verily I say unto you, because He wishes to make His judgment abide, as though it were a dogma and fundamental principle in His divine kingdom.—How she must have fixed her trust upon God, and not have cared for the morrow; since she did to-day, what to-day brought with it, Mal_1:8; Mar_12:14.

Schleiermacher:—If there had only been many such to give as this poor widow, who was ready to contribute all that she could claim as her own, to the support of God’s service, then might a purer zeal have developed itself, which had been far from degenerating into that tempest which destroyed the temple, and had contributed rather to prevent the downfall. This extreme tendency to externals on the part of the many was the first germ of destruction to that people.

Footnotes:

[23][Mar_12:41.—‘Ο ’Ιησοῦς wanting in B., L., Δ., Tischendorf, Meyer; bracketed by Lachmann.]

[24][Mar_12:43.—Lachmann, after A., B., D., Origen, reads ἔβαλεν τῶν βαλλόντων.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

The Widow’s Mite. Mar 12:41-44.

v. 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.

v. 42. And there came a certain poor widow, and she threw in two mites, which make a farthing.

v. 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;

v. 44. for all they did cast in of their abundance, but she of her want did cast in all she had, even all her living.

The Temple treasuries, thirteen in number according to transmitted accounts, were located in the Court of the Women. Jesus, being weary of His labors of teaching and arguing all day, sat down near these collection boxes, or repositories, the money of each of which was designated for special purposes,. and carefully watched the multitude as they cast money into the Temple treasury. The evangelist states that many rich people, perhaps some of the merchants that came to Jerusalem only for the great festivals, threw in much. A few pieces of gold more or less made very little difference to them. It gave them the satisfied feeling of having done their duty when they dropped their superfluous money into the box. But suddenly a woman attracted the interest of the Lord. A poor widow she was, that probably had to support herself as best she could. Two mites she had in her possession, and, though she might have kept at least one of them, she threw them both into the treasury. "Another coin, translated ’mite,’ is in Greek lepton, ’the small one, ’Or the ’bit’ It was two of these that the widow cast into the treasury, where it is said that two of them equaled a quadrans. The ’mite’ was, then, of the value of 1/8 of a cent. It was doubtless the smallest coin in circulation, but it has not yet been identified with certainty with any coin that archeology has discovered. " There was a lesson for the disciples in this act of the poor widow, and therefore Jesus called them over quickly and pointed out the greatness of the sacrifice. In proportion, she had given more than all the rest that had cast money into the treasury. For, though many of them may have given money equal to thousands of dollars, it was all given from their surplus; these amounts they would never miss; theirs was no sacrifice in any sense. But how different the gift of the widow! She had, out of the depth of her want, in her destitute state, given all that she possessed, her whole means of living; she had sacrificed the last necessities of life to the Lord, and apparently out of a heart filled with free love for the God of Israel, since Jesus in no way censures her manner of giving. That is, in truth, cheerful giving, and such givers the Lord loveth. A special warning is in place here, since many people try to excuse their infinitesimal gifts for the Lord with a reference to the widow’s mite. If cases like hers would actually happen in our days, the treasuries of the Church would be filled to the bursting point, so that the disposal of the money would become a real problem. Let the Christians of the present time learn to be only one tenth as liberal and sacrificing in their gifts to the Lord as this poor widow, and there would never be need of any more cries for help.

Summary.Christ tells the parable of the wicked husbandmen, is tempted by the Herodians and Pharisees with regard to the tribute to Caesar, answers a question of the Sadducees concerning the resurrection, names the foremost commandment of the Law, asks a question concerning David’s Son and Lord, warns against the scribes, and praises the poor widow for her gift to the Temple treasury.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

CHAPTER 19

THE WIDOW’S MITE

Luk 21:1-4; Mar 12:41-44. “Jesus, sitting in front of the treasury, was seeing how the multitude cast their money into the treasury. And one poor widow, having come, cast in two mites, which is a farthing. And calling His disciples, He says to them, Truly I say unto you, that this poor widow has cast in more than all those casting into the treasury. For all, out of that which abounded to them, were casting in; but she, from her scarcity, cast in all things so many as she had, her entire living.” Jesus knew that this was all she had, and it only amounted to three-eighths of a cent. Here is a matter of fact: These two mites — i. e., three-eighths of a cent — were all she possessed beneath the skies. With a grateful heart, making no reserve, she casts it all into the treasury of the Lord. N. B. — God is not poor, and does not need anything that we can give Him. He looks upon the heart and knows precisely what we are doing. This widow gave more than any of the balance, because she was the only one who gave all she possessed. We should all take courage. God will feed us as He feeds the birds. Let us realize it a great privilege, like this poor widow, just to give all. In that case we are utterly disencumbered of all worldly care, depending on God alone, who will certainly take care of us.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

CHAPTER 12:41-44 (Mar_12:41-44)

THE WIDOW'S MITE

"And He sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. And there came a poor widow, and she cast in two mites, which make a farthing. And He called unto Him His disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they which are casting into the treasury; for they all did cast in of their superfluity; but she of her want did cast in all that she had, even all her living." Mar_12:41-44 (R.V.)

WITH words of stern denunciation Jesus forever left the temple. Yet He lingered, as if reluctant, in the outer court; and while the storm of His wrath was still resounding in all hearts, observed and pointed out an action of the lowliest beauty, a modest flower of Hebrew piety in the vast desert of formality. It was not too modest, however, to catch, even in that agitating hour, the eye of Jesus; and while the scribes were devouring widows' houses, a poor widow could still, with two mites which make a farthing, win honorable mention from the Son of God. Thus He ever observes realities among pretenses, the pure flame of love amid the sour smoke which wreathes around it. What He saw was the last pittance, cast to a service which in reality was no longer God's, yet given with a noble earnestness, a sacrifice pure from the heart.

1. His praise suggests to us the unknown observation, the unsuspected influences which surround us. She little guessed herself to be the one figure, amid a glittering group and where many were rich, who really interested the all-seeing Eye. She went away again, quite unconscious that the Lord had converted her two mites into a perennial wealth of contentment for lowly hearts, and instruction for the Church, quite ignorant that she was approved of Messiah, and that her little gift was the greatest even of all her story. So are we watched and judged in our least conscious and our most secluded hours.

2. We learn St. Paul's lesson, that, "if the readiness is there, it is acceptable according as a man hath, and not according as he hath not."

In war, in commerce, in the senate, how often does an accident at the outset blight a career forever. One is taken in the net of circumstances, and his clipped wings can never soar again. But there is no such disabling accident in religion. God seeth the heart. The world was redeemed by the blighted and thwarted career of One Who would fain have gathered His own city under His wing, but was refused and frustrated. And whether we cast in much, or only possess two mites, an offering for the rich to mock, He marks, understands, and estimates aright.

And while the world only sees the quantity, He weighs the motive of our actions. This is the true reason why we can judge nothing before the time, why the great benefactor is not really pointed out by the splendid benefaction, and why many that are last shall yet be first, and the first, last.

3. The poor widow gave not a greater proportion of her goods, she gave all; and it has been often remarked that she had still, in her poverty, the opportunity of keeping back one half. But her heart went with her two mites. And, therefore, she was blessed. We may picture her return to her sordid drudgery, unaware of the meaning of the new light and peace which followed her, and why her heart sang for joy. We may think of the Spirit of Christ which was in her, leading her afterwards into the Church of Christ, an obscure and perhaps illiterate convert, undistinguished by any special gift, and only loved as the first Christians all loved each other. And we may think of her now, where the secrets of all hearts are made known, followed by myriads of the obscure and undistinguished whom her story has sustained and cheered, and by some who knew her upon earth, and were astonished to learn that this was she. Then let us ask ourselves, Is there any such secret of unobtrusive lowly service, born of love, which the future will associate with me?

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

12:41-44 This account of a poor widow highlights the contrast between the falsely pious religious leaders (12:38-40) and those who truly love God. The emphasis of the passage falls on Jesus’ pronouncement, I tell you the truth, in which the widow is described as having given more than the rich.

12:41-42 The word translated collection box can refer to a building within the Temple compound in which Temple money was stored, but here it refers to one of thirteen money chests into which gifts were placed. As Jesus watched, many rich people put in large sums. Then he noticed a poor widow put in two small coins. (The use of the Roman term quadrans supports the view that Mark wrote his Gospel for the church in Rome; see Mark Book Introduction, “Audience.”) These two coins were worth one sixty-fourth of a denarius, a normal day’s pay (Matt 20:1-2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 12:41. Ἐθεώρει, beheld) Christ, in our worship at even the present day, beholds all.—πολλοὶ, πλούσιοι, many rich men) The state was then flourishing.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_12:41-44. Comp. Luk_21:1-4. It is surprising that this highly characteristic and original episode, which according to Eichthal, indeed, is an interpolation and repeated by Luke, has not been adopted in Matthew. But after the great rebuking discourse and its solemn close, the little isolated picture seems not to have found a place.

τοῦ γαζοφυλακίου] comp. Josephus, Antt. xix. 6. 1, where Agrippa hangs a golden chain ὑπὲρ τὸ γαζοφυλάκιον. According to the Rabbins it consisted of thirteen trumpet-shaped brazen chests (שׁוֹפָרוֹת), and was in the fore-court of the women. It was destined for the reception of pious contributions for the temple, as well as of the temple-tribute. See, generally, Lightfoot, Hor. p. 539 f.; Reland, Antt. i. 8. 14. The treasure-chambers (γαζοφυλάκια) in Josephus, Bell. v. 5. 2 and vi. 5. 2, have no bearing here. Comp. Ebrard, p. 495. The word itself (comp. Joh_8:20) is found also in the Greek writers (Strabo, ii. p. 319), and frequently in the LXX. and the Apocrypha.

χαλκόν not money in general (Grotius, Fritzsche, and others), but copper money, which most of the people gave. See Beza.

ἒβαλλον] imperfect, as at Mar_12:17-18. The reading ἒβαλον (Fritzsche) is too weakly attested, and is not necessary.

Mar_12:42 f. μία] in contrast with the πολλοί πλούσιοι: one single poor widow. A λεπτόν, so called from its smallness (Xen. Cyr. i. 4. 11 : τὸ λεπτότατον τοῦ χαλκοῦ νομίσματος), was 1/8th of an as in copper. See on Mat_5:26. It is the same definition in the Talmud, that two פרוטות make a קדריונטם; see Lightfoot, p. 638 f.

On the fact that it is not a quadrans but λεπτὰ δύο, that is mentioned, Bengel has aptly remarked: quorum unum vidua retinere potuerat. The Rabbinical ordinance: Non ponat homo λεπτόν in cistam eleemosynarum (Bava bathra f. 10. 2), has no bearing here (in opposition to Schoettgen), for here we have not to do with alms.

προσκαλεσάμ.] de re magna, Bengel.

πλεῖον πάντων] is said according to the scale of means; all the rest still kept back much for themselves, the widow nothing (see what follows),a sacrifice which Jesus estimates in its moral greatness; τὴν ἑαυτῆς προαίρεσιν ἐπεδείξατο εὐπορωτέραν τῆς δυνάμεως, Theophylact.

The present participle βαλλόντων (see the critical remarks) is not inappropriate (Fritzsche), but designates those who were throwing, whose βάλλειν was present, when the widow ἔβαλε.

Mar_12:44. ἐκ τῆς ὑστερήσ. αὐτῆς] (not αὑτῆς) is the antithesis of ἐκ τοῦ περισσ. αὐτ. in Mar_12:43. Comp. 2Co_8:14; Php_4:12. Out of her want, out of her destitution, she has cast in all that (in cash) she possessed, her whole (present) means of subsistence. Observe the earnest twofold designation. On βίος, victus, that whereby one lives, comp. Luk_8:43; Luk_15:12; Luk_15:30; Hesiod, Op. 230; Xen. Mem. iii. 11. 6; Soph. Phil. 919, 1266; Dem. 869, 25; Plat. Gorg. p. 486 D; and Stallbaum in loc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 12:41-44 . The widow’s offering (Luk 21:1-4 ). This charming story comes in with dramatic effect, after the repulsive picture of the greedy praying scribe. The reference to the widows victimised by the hypocrites may have suggested it to the evangelist’s mind. It bears the unmistakable stamp of an authentic reminiscence, and one can imagine what comfort it would bring to the poor, who constituted the bulk of the early Gentile Church (Schanz).

Mar 12:41 . καθίσας : Jesus, a close and keen observer of all that went on (Mar 11:11 ), sits down at a spot convenient for noticing the people casting their contributions into the temple treasury. γαζοφυλακίου ( γάζα , Persian, φυλακή = θησαυροφυλάκιον , Hesychius). Commentators are agreed in thinking that the reference is to the treasury in the court of the women, consisting of thirteen brazen trumpet-shaped receptacles, each destined for its distinctive gifts, indicated by an inscription, so many for the temple tribute, and money gifts for sacrifice; others for incense, wood, etc.; all the gifts having reference to the service carried on. The gifts were people’s offerings, generally moderate in amount: “the Peter’s pence of the Jews” (Holtzmann, H. C.). χαλκὸν may be meant for money in general, copper representing all sorts (Fritzsche, Grotius, etc.); but there seems to be no good reason why we should not take it strictly as denoting contributions in copper, the ordinary, if not exclusive, money gifts (Meyer; Holtzmann, H. C.). πολλοὶ πλούσιοι , etc., many rich were casting in much: Jesus was near enough to see that, also to notice exactly what the widow gave. Among the rich givers might be some of the praying scribes who had imposed on widows by their show of piety, suggesting reflections on where wealthy givers get the money they bestow for pious purposes. That is not a matter of indifference to the Kingdom of God, whatever it may be to beneficiaries.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Money of any kind of metal, as the Romans used, who in the beginning did stamp or coin brass, and after used it for current money.

The doing of our duties, which God alloweth, is not esteemed according to the outward value, but to the inward affects of the heart.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe,

I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor's-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Act 10:2, Act 10:4. IT is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them (Co1 16:2), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses.

II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men.

III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things.

IV. There was a poor widow that cast in two mites, which make a farthing (Mar 12:42); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it (Mar 12:43); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, Mar 12:44. Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph 4:28. 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, Co2 8:2, Co2 8:3. When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(41) And Jesus sat over against the treasury.—The narrative that follows is found in St. Luke also, but not in St. Matthew. The word used is not the “Corban” of Mat_27:6, and is, perhaps, more definitely local. The treasure-chamber of the Temple would receive the alms which were dropped into the trumpet-shaped vessels that stood near the entrance for the purpose of receiving them, but they probably contained also the cups and other implements of gold and silver that were used in the Temple ritual.

Cast money into.—The word indicates primarily copper or bronze coin, but probably, like the French argent, had acquired a wider range of meaning.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

41–44. The Widow’s Mite

41. And Jesus sat] In perfect calm and quiet of spirit after all the fierce opposition of this “day of Questions.”

the treasury] This treasury, according to the Rabbis, consisted of thirteen brazen chests, called “trumpets”, because the mouths through which the money was cast into the chest were wide at the top and narrow below. They stood in the outer “Court of the Women.” “Nine chests were for the appointed temple-tribute, and for the sacrifice-tribute, that is, money-gifts instead of the sacrifices; four chests for freewill-offerings, for wood, incense, temple-decoration, and burnt-offerings.” Lightfoot, Hor. Heb.

beheld] The imperfect tense in the original implies that He continued watching and observing the scene. “Christus in hodierno quoque cultu spectat omnes.” Bengel.

how the people] “Before the Passover, freewill offerings in addition to the temple-tax were generally presented.” Lange.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For all they did cast in of their abundance,.... Or "superabundance", as the Arabic version renders it; or "superfluity", as the Ethiopic: they abounded in the things of the world, of which they gave only a part; and though they might give much, yet they could easily spare it, and had enough remaining:

but she, of her want; or "penury", as in Luk 21:4; see Co2 8:2;

did cast in all that she had, even all her living; her whole substance, all that she had in the world; what was to have bought her food, for that day; she left herself nothing, but gave away all, and trusted to providence for immediate supply.

Next: Mark Chapter 13

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 41. And beheld] He still sits and seeth the condition, gift, and mind of every almsgiver; and weighs all, not by the worth of the gift, but by the will of the giver. Lycurgus enjoined the Lacedaemonians to offer small sacrifices. For God, said he, respects more the internal devotion than the external oblation.

How the people cast money] χαλκον, brass; the worst was thought good enough for God and his poor. Something men will do, but as little as they can.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sat over against - Opposite to, in full sight of.

The treasury - This was in the court of the women. See the notes at Mat 21:12. In that court there were fixed a number of places or coffers, made with a large open mouth in the shape of a trumpet, for the purpose of receiving the offerings of the people; and the money thus contributed was devoted to the service of the temple - to incense, sacrifices, etc.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This is the only piece of history in this chapter which we did not before meet with in Matthew. Luke hath this, Luk 21:1-4. For the understanding of this history, both as to the letter and profitable instruction arising from it, we must know, that in the temple (where our Saviour now was) there was a treasury, or rather treasuries. And famous Dr. Lightfoot said, there were treasure chambers, called Lesacoth, and thirteen treasure chests, called Shopheroth, all called by the general name of Corban or Corbonah. Two of these chests were for the half shekel, which every Israelite was to pay according to the law, Exo 30:12,13. There were eleven more, the inscription upon which showed what money should be put there.

1. For the price of the two turtle doves, or two young pigeons.

2. For the burnt offering of birds.

3. For the money offered to buy wood for the altar.

4. For those who gave money to buy frankincense.

5. For those who offered gold for the mercy seat.

6. For the residue of the money for the sin offering.

7. For the residue of the money for a trespass offering.

8. For the residue of an offering of birds.

9. For the surplus of a Nazarite’s offering.

10. For the residue of a leper’s trespass offering.

11. For whosoever would offer an offering of the herd.

The Israelites, tied to their several offerings, were not tied to

provide them themselves, but they might bring sums of money, with which the priests provided them, and if there were a surpulsage, it was put into one or other of these chests. These chests were placed in that part of the temple which was called the court of the women, not because none but women might come there, but because women might go no further, as the court of the Gentiles (into which Jews came) was so called because the Gentiles might go no further. Our Lord so sat, as he observed men come and put their offerings into one of these chests. He saw many Jews that were rich casting in much money of silver, or gold, or brass, though brass money was most in use. Amongst others a poor widow came;

she threw in two mites, which make a farthing. As to the value of what she threw in, let us hear the learned Dr. Lightfoot in his Temple Service, chapter 19.

“The weight of the piece of silver mentioned in the law, was three hundred and twenty barley corns. The wise men added to it, and made it four hundred and eighty-four middle barley corns. This made four Denarii; each Denarius made six Meahs, which in Moses’s time was called a Gerah. The Meah made two Pondions; the Pondion made two Issarines or Assariusses. The Assarius, or Issarine, was the weight of four barley corns, the weight of a mite was half a barley corn.”

According to this rate, the widows’s two mites made in silver the weight of a middle barley corn. This our Saviour calls all that she had, and all her living. The Greek is all her life, that is, all that she had to sustain her life. Arias Montanus thinks that that which is meant is, all that she had to uphold her life for one day. For it is said, that this quantity was usually reckoned the livelihood, or a sufficiency, for a poor man for a day. Christ said, she had cast in more than any of the rest; not more strictly, but pro rata, comparing what they were able to do with what she was able to do. The two great instructions which this history affords us are:

1. That the poorer sort of people are not excused from good works, 2Co 8:2,3.

2. That God in his acceptation of our good works looks at the heart, the will, and affections, not at the quantum of what we do: If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2Co 8:12. It is the obedience and love which God accepteth, not the quantum of the gift.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

He sat down over against the treasury (gazofulakion , from gaza , a Persian word meaning "treasure," and fulattein , to guard). This was the receptacle into which the offerings of the people were east, for the uses of the temple and for the benefit of the priests and of the poor. Hence that part of the temple in which these gifts were kept was called the treasury. He beheld (eyewrei) literally, he was beholding; he was observinghow the multitude pwv o oclov that is, in what manner, with what motives (for he was the heart-searcher) the crowd of giverscast money (ballei calkon); literally, is casting St. Luke uses the term (ta dwra) "their gifts." Many that were rich cast in much (polla), that is, "many pieces." There were several apertures in the treasury, which from their shape were called trumpets. Some of these had special inscriptions, marking the destination of the offerings.

Vers. 41-44. The widow"s mite.

The presence of this poor widow, among unspiritual and ostentatious worshippers and offerers, is as a sunbeam amidst the gloom, a rose in the wilderness. It is a touching picture, this of the lonely woman, who had lost her husband, and whose heart was sad, whose means were scanty, and whose life was obscure and cheerless. But she had found strength and consolation in waiting upon God. And the temple, the appointed place for worship, with its services, so helpful to devotion, and associated with holy gatherings, and with opportunities for Divine communion, was dear to her heart. She could not be absent when the sacred services were proceeding, nor could she withhold her little gift in passing the treasury, as she left the scene of worship and of fellowship. And thus she was noticed by the Master, and her memory was immortalized, and her action has become a model and an inspiration to Christ"s people through all time. We may learn from this incident,

I WHAT IN GIFTS AND ALMS IS, IN GOD"S SIGHT, INCONSIDERABLE. The view taken by men is different. But we are, as Christians, bound by the judgment of our Lord, who here teaches us that:

1. The actual amount is in itself of little moment. With reference to the material ends to be obtained by money, this is of course not the case. When a spacious, durable, and handsome church is to be built, when an expensive missionary expedition to some distant land is to be undertaken, there is need of large pecuniary contributions; and it is only where there is large wealth that such enterprises are possible. But as far as the spiritual value and acceptableness of alms and benefactions are concerned, the mere pecuniary amount is unimportant. The mite of the widow is as much approved by God as the gold of the wealthy.

2. The comparative amount which is contributed is in this regard unimportant. The offering which is less than that presented by a neighbor is not, therefore, necessarily bad; not is the offering which exceeds that of a neighbor, therefore, necessarily good. It is too common among givers to ask What is customary? What is the amount contributed by others? The relative sum is disregarded by the Observer of all donations and the Searcher of all hearts. If one gives largely from his superfluity, he may nevertheless give less than his neighbor, who out of his poverty gives what seems a trifling sum.

II WHAT IN GIFTS AND ALMS IS VALUABLE IN GOD"S SIGHT.

1. The relation they bear to the giver"s means. This is brought out very effectively in this narrative. The poor widow "of her want" gave "all that she had," even "all her living," i.e. perhaps what she had in hand for that day"s sustenance. It has often been remarked that God has regard, not merely to what a man gives, but to what he keeps. The gifts of the opulent are acceptable, but "dearer to God are the gifts of the poor.

2. The purpose and intent for which they are given. Money, which is bestowed merely with a view to secure the good opinion of men, to attain a certain position socially or in the religious community, is not regarded by the Omniscient as given to his cause. If the motive be the relief of human suffering, the enlightenment of human ignorance, the diffusion of religious knowledge and privileges, then doubtless gifts are acceptable, even though there may be some deficiency in the worldly wisdom according to which the means are directed to the ends in view.

3. The spirit in which they are given. An unostentatious act of charity, an ungrudging devotion of property, a disposition to forego some luxury, some personal comfort or pleasure, in order to do good, a pious reference of the act of giving to him who gives alike the means and the inclination for liberality, these are qualities which render beneficence acceptable to the Lord and Judge of all. "The Lord loveth a cheerful giver. He who thus bestows his charity shall indeed receive again from him who acknowledges all true service. A gift is accepted according to what a man hath, and not according to what he hath not.

Vers. 41-44. The widow"s two mites.

The treasury, "in front of the sanctuary," consisted of thirteen brazen chests, called "trumpets" from their peculiar, shape, "swelling out beneath, and tapering upward into a narrow mouth or opening, into which the contributions were put." The contributions given were towards the sacrifice fund, and they were voluntary. This incident has a deep, permanent interest for all Christians.

I CHRIST"S OBSERVATION OF RELIGIOUS GIVING. He "sat over against the treasury, and beheld how the people cast money into the treasury." This has been felt to be typical of his eternal attitude: he still sits "over against the treasury" of his Church.

1. It was deliberate. He did it as one who had purposed to do it; and he was not in any hurry. The position was chosen, and was well suited to carry out his intention.

2. It was careful and discriminating. The different classes of people were noted rich and poor, ostentatious and retiring, mean and generous. He beheld how the people cast in.

3. It was comprehensive. No individual seems to have escaped his attention. Even the poor widow is observed.

4. It was his last act ere quitting the temple for ever.

II HIS KNOWLEDGE OF ITS MOTIVES AND CIRCUMSTANCES.

1. How penetrating! The outward actions and bearing of the donors would doubtless reveal to his eye, who "knew what was in man," their real characters. Now he looks directly upon our secret thoughts and feelings, and is acquainted with all the conditions of mind and heart through which we pass. Be knows the history of the gift, as well as its actual bestowal.

2. How complete! The domestic circumstances of the widow were well known to him. No tax-surveyor could have reckoned the income of the people more accurately.

3. How minute! The exact nature and number of the widow"s coins are noted.

III His judgment AS TO ITS WORTH. His attitude now, as on the day when "he looked round about upon all things," was authoritative and judicial He sat as one who had a right to be there. It is from a supreme elevation of moral sentiment that he looks, for already clearly visible to his spirit is his own great gift of himself.

1. Given from a spiritual point of view. Not the objective amount, but the motives and feelings of the givers. The spirit of sacrifice, the religious enthusiasm of each, is measured and declared.

2. The standard indicated is not how much is given, but from how much it is given. They all cast in "of their abundance." What they gave was, therefore, a mere superfluity. Their comforts were not decreased, their luxuries still abounded. The need the absolute poverty of the widow rendered her gift a sacrifice, and a heroic act of faith. It was prophetic of the Divine charities that were to be awakened in the breasts of regenerate men, when his own great sacrifice should have borne its fruit. The Macedonian Churches (and many a one since) gave not only to their power, but beyond it, their deep poverty abounding to the fiches of their liberality. (2Co_8:1, 2Co_8:2) "Now, many would have been ready to censure this p oor widow, and to think she did ill. Why should she give to others when she had little enough for herself?... It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her! And yet our Savior commends her, and therefore we are sure that she did very well and wisely" (Matthew Henry). M.

HOMILIES BY A. ROWLAND Ver. 41. Jesus lingering in the temple.

This is one of the best-known incidents in the life of our Lord. It is strange that it should be so. If we consider the greatness of his work, we should hardly expect that room would be found in a brief record of it for so trivial an event. It was an every-day occurrence for the worshippers who entered the temple to cast their offerings into the treasury, and not a few widows would be found among them. Yet an evangelist, who was inspired of God to select or reject any of the multitudinous facts of Christ"s ministry, did not leave untold the story of the widow"s mite; and it is repeated with equal emphasis by Luke. Evidently God judges not as man does. We think much of a philanthropic scheme which loudly asserts itself; but he probably estimates more highly the scheme of some obscure Christian worker, who gathers together the poor and wretched, telling them of a nobler, purer life, and lifting them up towards the light of God"s love. In trivial incidents great principles are found, and we should dig in them as for hid treasure. Our Lord Jesus Christ is naturally the Centre of this scene, and we will see what we may of his characteristics as exhibited in it.

I THE GENTLENESS OF CHRIST. For the last time our Lord had appeared in the temple as a public Teacher. Before crowds of people he had once more strongly denounced the hypocrisy of the scribes and Pharisees. They were convicted by their own consciences, and incapable of reply, so "they answered not a word;" but, in their desperation and malignity, they resolved the more speedily to put him to death. Be knew it perfectly welt. Yet, after speaking as the righteous Rebuker of sin, he gladly turns aside to discover and commend a hidden act of goodness. Indeed, he seemed eager to see something which would redeem his Father"s house from the wickedness which dishonored it. Hence he sat over against the treasury," and watched tilt he saw one worshipper whose sacrifice he could rejoice over that of a poor widow, who cast in all the living that she had. That act of hers came to him like a streak of sunshine through the clouds. How tenderly and patiently does he still watch for any glimmer of faith and love in human hearts!

II THE SERENITY OF CHRIST. His calmness was like the blue of the heavens, unruffled and unchanged by storms that stir the lower atmosphere. An ordinary man, after uttering a rebuke which enraged his foes to madness, would put himself out of reach. He would not linger in their stronghold, which was full of perils to him. But in patience Jesus Christ possessed his soul. He knew his hour had not yet come. He would not hasten away. It might be that some of his hearers would repent, and come to him, confessing and forsaking their sins. So, while many passed him whose beetling brows were black with hatred, he in the court of the women quietly sat and waited. Such serenity was habitual with him. When there was haste and agony and terror in Bethany, Jesus abode throe days in the same place where he was. When the warning came, "Depart hence, for Herod will kill thee," he calmly continued his works of mercy. When the armed band followed him into Gethsemane, he confronted them with a calmness that paralyzed them. When he conquered death and rose from the grave, there was no sign of haste the linen clothes were laid orderly, and the napkin was folded in a place by itself. Too often our hearts are perturbed. We are fussy, anxious, fretful; but. if we will but receive it, this is his legacy: "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

III THE CONDESCENSION OF CHRIST. Our Lord was full of great thoughts, not only respecting this world, but that other world from which he came, with its vivid realities and awful mysteries. He looked on to the future of the work he had begun, and which in a few days would be consummated on the cross a work which would, not only stir Jerusalem, but shake the Roman empire, and go onward through distant ages with growing force, till all nations would call him blessed. Yet here he was, watching a few Jewish worshippers go into their temple; and he notices each one. He sees even this poor widow, whom others brush past with haste or contempt. He knows her struggle and sacrifice and single-heartedness, as she brings that tiny offering, with a blush of shame that it is so little, and secretly lets it fall into the treasury of her God. His condescension is still displayed to the meanest and the humblest worshippers, and broken words, paltry gifts, and feeble efforts will not be without his notice and recompense. May he see, in all Christian assemblies, not the outward formalism which he must rebuke, but prayer and praise, gift and work, which loyal hearts are offering to the Lord their God! A.R.

Vers. 41-44. The widow"s gift.

How many lessons cluster around this unique incident! The watchful eye which is ever over the treasury of the Lord"s temple; the discernment between the gifts that come of "superfluity" large turbans in themselves but small in comparison with the abundance left untouched; and the gifts that betoken the penury of the giver, but at the same time declare the entireness with which all his living is devoted to the service of God; and the great Master"s principle of judgment. "Many that were rich cast in much;" one that was "poor" cast in little; yet the one "cast in more than all." Let not our thoughts leave the Lord"s treasury, and let that treasury denote to us whatever "is employed for the right ordering of the Lord"s worship in his own holy house; all that is expended in charitable works for the benefit of men, whether in ministering to their spiritual or temporal necessities. The good Lord has himself chosen to represent works of benevolence shown to the suffering and poor to be works done unto himself. All that is thrown into their treasury is thrown into his. "Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me." So it comes to pass that both the Lord and the poor the Lord in heaven and the suffering and needy on earth make their appeal to our charity for such help as we may be able to render. In responding to this double appeal let us measure our gifts:

1. By the claims of our Lord upon us.

2. By the necessities of our neighbor.

3. By the measure of our sympathy with him and them.

I IF THE CLAIMS OF OUR LORD guide us, what limit shall we put upon our "gifts"? To him we owe more than our all. To him we are indebted for life and breath, and all things; for the bright light of the morn and the cooling shades of eventide; for reason and affection and friendship. The good and perfect gifts of righteousness, of holy hope, of calm faith, of heavenly love, come down from him. All that is beauteous and bright in life; all that raises us from degradation and need. Ah! the sands on the seashore are as little likely to be numbered as the gifts of the Lord"s bounty, which lay us under tribute from sheer thankfulness to him.

II But our NEIGHBOUR"S NEED presents little less impressive claims upon us. How multiplied! How various! How imperative! Christian charity needs little labor to find out the suitable channels of its activity. How greatly has that charity grown and multiplied since the Lord cast the first handful of seed into the warm heart of man! Many ages have been characterized by large gifts for the comfort, the physical need, the spiritual help of man. This present age is not a whir behind the chief in the largeness and variety of its gifts and efforts. To the Lord be praise!

III But the true spring of all charity and the true quality of it is to be found in a PERFECT UNITY OF INTEREST WITH MEN, AND A PERFECT SYMPATHY WITH THE LORD. True charity is the outflow of the love of God and love of man. It is one of the highest reaches of wisdom to discern the perfect community of interest which every man has with every other. This the Lord saw: this, alas! is but little seen by us. tie who can once become possessed of the belief that he has no true and permanent interest which is not identical with the highest interests of his race, has taken the first step towards the attainment of a pure, a boundless, a Divine charity. And he who would sustain this lofty sentiment must learn to see that all he has he holds by the will and for the good pleasure of the Lord on high. He will learn that concerning himself his utmost wisdom is, with St. Bernard, to say, "Lord, I have but two mites, a body a soul; I give them both to thee. G.

Vers. 41-44. The gift of poverty.

I THE MOTIVE MAKES THE ACTION SPIRITUAL. It is mechanical, conventional, without relation to the spiritual sphere, otherwise.

II LOVE MAGNIFIES THE VALUE OF THE SMALLEST GIFT. The flower to the sick person, the penny in the plate, may be worth much. The condition of the world would be indictable without the multitude of such little deeds.

III THE TRUE STANDARD OF WORTH IN LIFE SHOULD BE CLEARLY KEPT IN MIND. We confuse mere giving and doing with that which springs from love too much. Let us not despise little thugs: seeds of love which become great in their result of blessing. J.

Vers. 41-44. Parallel passage: Luk_21:1-4. The widow"s mite.

I THE VALUE INDICATED. A mite (lepton) was something very small; our word to represent it being from minute, through the French mite. The value of the two was three-fourth of an English farthing. But it was her all, and showed her singular self-denial. Accordingly, our Lord measured the merit of her liberality not by the amount she gave, but by the self-denial which the gift involved.

II CHRIST SEES ALL THINGS. He saw this poor widow what she gave and why gave. He sees all we do and all we think, for he knows what is in man. He sees us restrain the evil that we do, overrule it, and punish it; he sees us to approve of the go we do, encourage in the present time and recompense it in the time to come.

III TRUE STANDARD OF LIBERALITY. Christ on this occasion did not overlook large gifts of the rich; but they could spare these out of their abundance, without stinting themselves or really pitying the poor. He fixed attention on the widow"s mite, for it her all; and so she could ill spare it, and could only be considered as giving it from sympathy with and compassion on the poor. Three things are to be taken into account in our estimate of Christian liberality:

(1) the motive of giving it must be the glory of God and the good of man;

(2) the manner of giving not by constraint, but of ready mind, and so God loves the cheerful giver; and

(3) the measure, which should just in proportion as God has prospered us. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He beheld how people cast money into the treasury - This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. Luke xxi, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As our blessed Saviour sat over against the treasury, that is, that part of the court of the temple where the corban, or chests for receiving the people’s offerings and gifts, were set, he observed, and took notice of those that offered their oblations; and some that were rich offered very liberally; but a certain poor woman came and offered two mites.

Our Saviour hereupon takes occasion to instruct his disciples in this comfortable truth; namely, "That Almighty God accepts the will of those that give cheerfully, though they cannot give largely." This poor woman cast in more, in respect of the inward affection of her heart, and in proportion to her state, than all those that were rich and wealthy, that had cast in before her; a mite to her being more than a pound to them.

From the whole, note, 1. That the poorer, yea, the poorest sort of people are not exempted from good works; even they must exercise charity according to their abilities.

Learn, 2. That in all works of charity which we perform, God looks at the heart, the will, and the affection of the giver, more than at the largeness and liberality of the gift: If there be willing mind, says the apostle, it is accepted according to what a man hath, and not according to what he hath not. 2Co 8:12.

3. That a person ought sometimes to give what he cannot very well spare himself; and be ready to distribute not only to his power, but even above and beyond his power, 2Co 8:2-3.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXI. The Widow's Mites].

CXI. OBSERVING THE OFFERINGS AND WIDOW'S MITES. (In the Temple. Tuesday, April 4, A. D. 30.) bMARK XII. 41-44; cLUKE XXI. 1-4.

b41 And he sat down over against the treasury [It is said that in the court of the women there were cloisters or porticos, and under the shelter of these were placed thirteen chests with trumpet-shaped mouths into which offerings might be dropped. The money cast in was for the benefit of the Temple. An inscription on each chest showed to which one of the thirteen special items of cost or expenditure the contents would be devoted; as, for the purchase of wood, or gold, or frankincense, etc.], and beheld how the multitude cast money into the treasury [We should remember this calm inspection of our Lord when we are about [611] to make an offering to his work. He is by no means indifferent as to our actions]: and many that were rich cast in much. c1 And he looked up, and saw the rich men that were casting their gifts into the treasury. b42 And there came c2 And he saw a certain poor widow casting in thither band she cast in two mites, which make a farthing. [The lepton or mite was worth one-fifth of a cent. It was a Greek coin, and the kodrantes or farthing was a Roman coin. It is suggested that she might have retained one of the coins, since she had two.] 43 And he called unto him his disciples [he had found an object-lesson which he wished them to see], and said unto them, Verily cOf a truth I say unto you, bThis poor widow cast in more than all they that are casting into the treasury: 44 for they cthese ball did cast in of their superfluity; cunto the gifts; bbut she of her want did cast in all that she had, even call the living that she had. ball her living. [We are disposed to measure the value of actions quantitatively rather than qualitatively. Moreover, we are better judges of actions than of motives, and can see the outward conduct much clearer than the inward character. God, therefore, in his word, constantly teaches us that he looks rather upon the inward than the outward. In this case, the value of the woman's gift was measured, not by quantity, but its quality; in quantity it was two mites, in quality it was the gift of all she had. From considering the corrupt character of the Pharisees, Jesus must have turned with pleasure to look upon the beautiful heart of this devout widow.] [612]

[FFG 611-612]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

41. He sat over against the treasury. This incident of the widow's mites is omitted by Matthew, but given in Luke 21:1–4. It is given as a contrast to the hypocrisy of the scribes. Treasury. A name given by the rabbins to thirteen chests, called trumpets, from their shape, which stood in the court of the women, at the entrance to the treasure-chamber. “Nine chests were for the appointed temple tribute, and for the sacrifice-tribute; that is, money-gifts instead of the sacrifices; four chests for free-will offerings, for wood, incense, temple decoration, and burnt offerings.—Lightfoot. Beheld how the people cast money. Jesus still takes note of our offerings. Before the passover, free-will offerings, in addition to the temple tax, were made.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Still in the temple area, Jesus comments on the value of the widow's offering.

an offering box

This box, which everyone could use, held temple offerings.

two mites

"two small copper coins." These were the least valuable coins available. (See: Biblical Money)

worth about a penny

"worth very little." A penny is worth very little. Translate "penny" with the name of the smallest coin in your language if you have one that is worth very little.

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

41–44. THE WIDOW’S TWO MITES

Luk 21:1-4

41. [2830][2831][2832][2833][2834] omit ὁ Ἰησοῦς. after καθίσας. See on Mar 5:13.

[2830] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2831] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2832] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2833] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2834] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

41. καθίσας κατέναντι τοῦ γαζοφυλακίου. Some cursives and Syriac Versions say that He stood. The detail is peculiar to Mk. The incident is probably rightly recorded as taking place just after the questions; but it is possible that the Saying about “devouring widows’ houses” led to its being recorded. Mk and Lk. have both the Saying and the incident; Mt. (in the true text) has neither. In any case the narrative makes a bright contrast to the despicable avarice of the Scribes. It is not certain that there was any building called the Treasury. In the Court of the Women were thirteen chests with trumpet-shaped openings (Shoparoth) on which was inscribed the purpose for which the money put into the opening would be used. These chests, or the place where they stood, had the name of “The Treasury.” The strong-room to which the money was afterwards taken cannot be meant here. See on Joh 8:20. The changes of tenses are accurate and graphic; καθίας, ἐθεώρει, βάλλει, ἔβαλλον, ἐλθοῦσα ἔβαλεν.

χαλκόν. This would be literally true of the large majority; very few would give silver. The number of givers would be greatly increased by pilgrims coming up for the Passover. Cf. Mar 6:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

41-44.] The widow’s mites. Luk 21:1-4: probably from a common origin.

41. τοῦ γαζ.] This is usually understood of thirteen chests, which stood in the court of the women, into which were thrown contributions for the temple, or the tribute (of Mat 17:24). But it is hardly likely that they would be called τὸ γαζ., and we hear of a building by this name in Jos. Antt. xix. 6. 1. Lücke, on Joh 8:20, believes some part of the court of the women to be intended, perhaps a chamber in connexion with these chests.

Our Lord had at this time taken his leave of the temple, and was going out of it—between Mat_23 end, and 24.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

41-44. The day closes with a scene in the treasury of the temple. Jesus is watching the multitude casting their offerings into the trumpet-shaped mouths of this receptacle, and among them many rich men casting in much. But there is one poor widow, who casts in two small coins, worth about a third of a cent, and Jesus commends her as having given more than all the rest. They, he says, gave out of their excess; she, out of her lack, gave all her living.

41. Καὶ καθίσας κατέναντι τοῦ γαζοφαλυκίου—And having taken a seat over against the treasury.

Omit ὁ Ἰησοῦς, Tisch. Treg. WH. RV. א BL Δ two mss. Lat. Vet. Memph.

γαζοφυλακίου—treasury.1 The treasury meant is probably that in the outer court of the temple, having thirteen openings shaped like trumpets, for the reception of temple offerings and of gifts for the poor. χαλκὸν—literally, brass, but, like the Latin œs, a general word for all money. ἔβαλλον—were casting, denoting the repeated act.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The treasury. In the Court of the Women, which covered a space of two hundred feet square. All round it ran a colonnade, and within it, against the wall, were the thirteen chests or "trumpets" for charitable contributions. These chests were narrow at the mouth and wide at the bottom, shaped like trumpets, whence their name. Their specific objects were carefully marked on them. Nine were for the receipt of what was legally due by worshippers, the other four for strictly voluntary gifts. See Edersheim, "The Temple."

Beheld [εθεωρει] . Observed thoughtfully.

Cast. Note the graphic present tense : are casting.

Money [χαλκον] . Lit., copper, which most of the people gave.

Cast in [εβαλλον] . Imperfect tense : were casting in as he looked.

Much [πολλα] . Lit., many things; possibly many pieces of current copper coin.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.