Mark 12:43

12:43-44 Jesus called his disciples to hear his teaching (see 3:23; 6:7; 8:1; 10:42; see also 7:14; 8:34). Jesus’ pronouncement in 12:43 revealed a radical difference between his thinking and that of the world. No one would have named a building after the widow for her gift of two small coins, but Jesus and his Father look at a person’s heart (1 Sam 16:7). The widow was doing exactly what Jesus told the rich young ruler to do (Mark 10:21) and what he taught his disciples (1:18, 20; 8:34-37; 10:28-29). Like the woman of 14:3-9, the poor widow loved God with all her heart, soul, mind, and strength (12:30).

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

Mar 12:43. Προσκαλεσάμενος, having called unto Him) As being about to speak of a momentous subject. He thus gives us a specimen of the judgment which He will hereafter exercise, according to the state of hearts.—τοὺς μαθητὰς, the disciples) who had not estimated the widow’s gift so highly. [It is for this reason the καρδιογνώστης, Knower of hearts, prefaces His words with Amen, verily.—V. g.]—πλεῖον, more) not in mere geometrical proportion, but in mind [intention, motive], to which the Lord had regard. If any rich man had contributed all his resources, the act, viewed extrinsically, would have been greater, in so far as two pieces of money are more readily acquired again, than many: but yet he would not thereby have surpassed the mind [influencing motive] of this poor woman. [That praise, wherewith Jesus honoured the poor widow, altogether exceeds (to what an amazing degree!) all the acclamations of the world.—V. g.]

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

Mar 12:43 . ἡ πτωχὴ , emphatic the poverty-stricken; manifest from her dress and wasted look.

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

(43) And he called unto him his disciples.—The act was significant. He sought to teach them to judge of acts by other than a quantitative standard. For him the widow’s mites and the ointment that might have been sold for 300 pence stood on the same level, so far as each was the expression of a generous and self-sacrificing love.

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

43. he called unto him] “De re magna. Specimen judicii olim exercendi, pro statu cordium.” Bengel.

more in, than all they] 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 less. The greatest value, however, attached itself to her gift, because of the self-denial which it implied.

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.

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:

Ver. 43. This poor widow] Women are noted in the parable of the lost groat to be fond of money; widows especially, and poor widows, make much of that little they have, as their life; so it is called here, Mar 12:44, even all her life (ολον τον βιον), that is, her livelihood. All this she cast in, it being rather to and for the service of God than to the poor. She resolves, as a widow indeed, to trust wholly in God.

44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

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.

This poor widow hath cast more in ... - That is, more in proportion to her means, and therefore more that was acceptable to God. He does not mean that this was more in value than all which the others had put in but it showed more love to the sacred cause, more self-denial, and, of course, more sincerity in what she did. This is the rule by which God will reward us. Compare 2Co 8:12.

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

God accepts alms, if they are corresponding to each one’s abilities; and the more able a man is, the more must he bestow in charities. The widow’s mite was very acceptable to God, and very meritorious to herself; because though small the offering considered in itself, it was great considering her extreme indigence.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

43. Called unto him his disciples — There was a sight to see, and a lesson to learn. It is true that the contributions made by these pious souls were likely to be wasted by a profligate hierarchy. But still the poor widow intends it as an offering to God. It is the evidence of her faith and love, not for the den of thieves, but for the house of God and the God of that house. Hath cast more in — Not more in pecuniary amount, but more in the amount of faith and heart. God estimates the liberality according to the ability of the giver. And so the Saviour, who now sat to behold and bless the widow’s offering, forever lives, forever watches, and forever blesses the offerings of the faithful heart and the liberal hand in his cause. And the judgment that he now passes sitting at the treasury, he will finally confirm when he sits upon the throne.

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

Vers. 43, 44. This poor widow hath cast in more. The right reading of the verb here is ebale , not beblhke ; this aoristic rendering has very good authority this poor widow cast in m ore. Her act is completed, and has gone up for a memorial before God. She "gave" more than all the others who are casting (twn ballontwn), not "have cast in (twn balontwn)." She gave more, when she threw in those two mites, than all the others were giving more, that is, in the estimation of him who sees not as man sees. God does not weigh the gift so much as the mind of the giver. That gift is really the greater in his sight, not which is actually of greater value, but which is greater in respect of the giver. Therefore this poor widow, when she gave her farthing, gave more than they all, because she gave all her living all, that is, that she had beforehand for that day, trusting that the Lord would give her her bread for that day. And so she carried off the palm for liberality, Christ himself proudly present, but what you offer with being the Judge. St. Ambrose says, "That humility and devotion." which God esteems is not that which you proudly present, but what you offer with humility and devotion.

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

I say to you, that this poor widow hath cast in more than they all - See what judgement is cast 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!

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

43. Cast more in than all. Note the word more—proportionately, to-wit, to her means, and thus more in the estimation of God, who measures quantity by quality.

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.

General Information:

In verse 43 Jesus says that the widow put more money in the offering than the rich people put in, and in verse 44 he tells his reason for saying that. The information can be reordered so that Jesus tells his reason first and then says that the widow put in more, as in the UDB. (See: Verse Bridges)

He called

"Jesus called"

Truly I say to you

This indicates that the statement that follows is especially true and important. See how you translated this in Mark 3:28.

all of them who contributed to

"all the other people who put money into"

abundance

much wealth, many valuable things

her poverty

"lack" or "the little she had"

to live on

"to survive on"

translationWords

disciple

amen

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

43. ἔβαλεν ([2835]c[2836][2837][2838][2839][2840] 33) rather than βέβληκεν ([2841][2842][2843]). βαλλόντων ([2844][2845][2846][2847][2848][2849]) rather than βαλόντων ([2850][2851][2852][2835] 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.

[2836] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2837] 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.

[2838] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2839] 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.

[2840] 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.

[2841] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2842] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2843] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[2844] 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.

[2845] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2846] 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.

[2847] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2848] 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.

[2849] 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.

[2850] Codex Boreelianus. Once in the possession of John Boreel. 9th cent. At Utrecht. Contains Mk 1–41; Mar 2:8-23; Mar 3:5 to Mar 11:6; Mar 11:27 to Mar 14:54; Mar 15:6-39; Mar 16:19-20.

[2851] Codex Seidelianus II. 9th or 10th cent. Contains Mar 1:1-31; Mar 2:4 to Mar 15:43; Mar 16:14-20.

[2852] odex Vaticanus. 10th cent. Dated A.D. 949.

43. προσκαλεσάμενος. The disciples were not sitting with Him but had to be called. Cf. Mar 3:13.

Ἀμὴν λέγω ὑμῖν. “Ye would not have supposed it, but verily I say to you.” See on Mar 3:28. Lk. has ἀληθῶς.

πλεῖον πάντων. In proportion, and also in the spirit in which she gave; it was in the latter that she was richer than all of them. This principle had been recognized by philosophers; κατὰ τὴν οὐσίαν δʼ ἡ ἐλευθεριότης λέγεται· οὐ γὰρ ἐν τῷ πλήθει τῶν διδομένων τὸ ἐλευθέριον, ἀλλʼ ἐν τῇ τοῦ δίδοντος ἕξει· οὐδὲν δὲ κωλύει ἐλευθεριώτερον εἶναι τὸν τὰ ἐλάττω διδόντα, ἐὰν ἀπὸ ἐλαττόνων διδῷ (Arist. Eth. Nic. IV. i. 19). Cf. Xen. Mem. I. iii. 3. The means of the giver and the motive are the measure of true generosity.

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.

43.] πλεῖον—more, in God’s reckoning;—more, for her own stewardship of the goods entrusted to her care. “Non quantum detur, sed quantum resideat, expenditur.” Ambr. in Bp. Wordsw.

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

43. εἶπεν αὐτοῖς, Ἀμὴν λέγω ὑμῖν, ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον—said to them, Verily I say to you, that this poor widow cast in more than all who are casting into the treasury.

εἶπεν, instead of λέγει, Tisch. Treg. WH. RV. א ABDKLU ΔΠ, two mss. Lat. Vet. Egyptt. Syrr. ἔβαλεν, instead of βέβληκε, Treg. WH. RV. אc (א* ἔβαλλεν) ABDL Δ 33 βαλλόντων, instead of βαλόντων, Tisch. Treg. WH. RV. א ABDLX ΓΔΠ.

… πλεῖον πάντων ἔβαλεν τῶν βαλλόντων—cast in more than all who are casting. This is a case where the use of the comp., instead of the superl., is misleading, as the superl. means most of them all, whereas the comp. strictly means more than all together.

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

This poor widow [η χηρα αυτη η πτωχη] . The Greek order is very suggestive, forming a kind of climax : this widow, the poor one, or and she poor.

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