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Commentary on Luke 21 verses 1–4
This short passage of story we had before in Mark. It is thus recorded twice, to teach us, 1. That charity to the poor is a main matter in religion. Our Lord Jesus took all occasions to commend it and recommend it. He had just mentioned the barbarity of the scribes, who devoured poor widows (ch. 20); and perhaps this is designed as an aggravation of it, that the poor widows were the best benefactors to the public funds, of which the scribes had the disposal. 2. That Jesus Christ has his eye upon us, to observe what we give to the poor, and what we contribute to works of piety and charity. Christ, though intent upon his preaching, looked up, to see what gifts were cast into the treasury, Luk 21:1. He observes whether we give largely and liberally, in proportion to what we have, or whether we be sneaking and paltry in it; nay, his eye goes further, he observes whether we give charitably and with a willing mind, or grudgingly and with reluctance. This should make us afraid of coming short of our duty in this matter; men may be deceived with excuses which Christ knows to be frivolous. And this should encourage us to be abundant in it, without desiring that men should know it; it is enough that Christ does; he sees in secret, and will reward openly. 3. That Christ observes and accepts the charity of the poor in a particular manner. Those that have nothing to give may yet do a great deal in charity by ministering to the poor, and helping them, and begging for them, that cannot help themselves, or beg for themselves. But here was one that was herself poor and yet gave what little she had to the treasury. It was but two mites, which make a farthing; but Christ magnified it as a piece of charity exceeding all the rest: She has cast in more than they all. Christ does not blame her for indiscretion, in giving what she wanted herself, nor for vanity in giving among the rich to the treasury; but commended her liberality, and her willingness to part with what little she had for the glory of God, which proceeded from a belief of and dependence upon God's providence to take care of her. Jehovah-jireh - the Lord will provide. 4. That, whatever may be called the offerings of God, we ought to have a respect for, and to our power, yea, and beyond our power, to contribute cheerfully to. These have cast in unto the offerings of God. What is given to the support of the ministry and the gospel, to the spreading and propagating of religion, the education of youth, the release of prisoners, the relief of widows and strangers, and the maintenance of poor families, is given to the offerings of God, and it shall be so accepted and recompensed.
In the treasury, besides, you ought to give of your labour, even as that widow whom the Anointed One preferred. [Mark 12:42; Luke 21:2]
You that are rich cannot do good works in the church, because your eyes, saturated with blackness and covered with the shadows of night, do not see the needy and the poor. Do you, rich and wealthy, think that you celebrate the Lord’s feast? You do not at all consider the offering. You come to the Lord’s feast without a sacrificial offering and take a part of the sacrifice that the poor offered. Look in the Gospel at the widow mindful of the heavenly commandments, doing good in the very middle of the pressures and hardships of poverty. She throws two mites that were her only possessions into the treasury.… She was a greatly blessed and glorious woman, who even before the judgment day merited to be praised by the voice of the Judge. Let the rich be ashamed of their sterility and their misfortunes. A poor widow is found with an offering. Although all things that are given are given to orphans and widows, she who should receive gives that we may know what punishment awaits the rich person. By this teaching, even the poor should do good. We should understand that these works are given to God and that whoever does these deserves well of God. Christ therefore calls these “gifts of God” and points out that the widow has placed two mites among the gifts of God, that it can be more apparent that he who pities the poor lends to God.
While [Jesus] stood in the temple, he also gave the verdict of which we are speaking. In the following verses, you have: “Jesus spoke these words in the treasury while teaching in the temple. And no one seized him.” What is the treasury? It is the contribution of the faithful, the bank of the poor, and the refuge of the needy. Christ sat near this and, according to Luke, gave the opinion that the two mites of the widow were preferable to the gifts of the rich. God’s word preferred love joined with zeal and generosity rather than the lavish gifts of generosity.Let us see what comparison he made when he gave such judgment there near the treasury, for with good reason he preferred the widow who contributed the two mites. That precious poverty of hers was rich in the mystery of faith. So are the two coins that the Samaritan of the Gospels left at the inn to care for the wounds of the man who had fallen among robbers. Mystically representing the church, the widow thought it right to put into the sacred treasury the gift with which the wounds of the poor are healed and the hunger of wayfarers is satisfied.
For here I perceive that Jesus also looks on willingly at the gifts of the rich men, when they are put into the treasury. All too little, at the same time, is it if gifts are cast into the treasury by the rich alone; and so there are the two mites of the poor widow which are also received with gladness; and in that offering verily something is exhibited that goes beyond what Moses prescribed on the subject of the receipt of moneys. For he received gifts from those who had; but Jesus receives them even from those who have not.
(Hom. 1. in Ep. ad Heb., Hom. 28.) For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few things out of many, but it is that of the widow emptying, herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.
Although the spite of some people does not grow gentle with any kindness, nevertheless the works of mercy are not fruitless, and kindness never loses what is offered to the ungrateful. May no one, dearly beloved, make themselves strangers to good works. Let no one claim that his poverty scarcely sufficed for himself and could not help another. What is offered from a little is great, and in the scale of divine justice, the quantity of gifts is not measured but the steadfastness of souls. The “widow” in the Gospel put two coins into the “treasury,” and this surpassed the gifts of all the rich. No mercy is worthless before God. No compassion is fruitless. He has given different resources to human beings, but he does not ask different affections.
A hermit said, ‘One man eats a lot and is still hungry. Another eats a little and has had enough. The man who eats a lot and is still hungry has more merit than the man who eats the little that satisfies him.’
For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.
In the Greek language, φυλάξαι signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord's temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in thither two mites.
For whatever we offer with an honest heart is well pleasing to God, who hath respect unto the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken; as it follows, For all these have cast in of their abundance, but she all that she had.
Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God's sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbour, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that hath life she believes to be the gift of God.
And he saw a poor widow casting in two small coins, and said, "Truly I tell you, this poor widow has put in more than all of them." This place morally communicates to us how acceptable to God anything we offer with a good heart is, for He undoubtedly weighs the heart and not the substance, and does not consider how much is given in His sacrifices, but from how much it is given. According to the laws of allegory, the rich who were casting gifts into the treasury represent Jews puffed up by the righteousness of the law, while the poor widow signifies the simplicity of the Church. She is rightly called poor because she has cast away either the spirit of pride or sins as if they were the riches of the world. She is called a widow, for her Husband bore death for her, and now, hidden from her eyes in the recesses of heaven, He lives as if in part of another region. She casts two small coins into the treasury because she presents into the sight of the Divine Majesty, where the offerings of our work are kept as if inscribed and recorded by a certain number, either charity towards God and neighbor, or the gifts of her faith and prayer, which are considered small due to her realization of her own fragility, but accepted due to the merit of her pious devotion, surpassing all the works of the proud Jews.
Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.
(non occ.) Our Lord having rebuked the covetousness of the Scribes who devoured widows' houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, & c.
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SUMMARY
Luke 21:2 presents a pivotal moment where Jesus, observing the Temple treasury, notices a stark contrast between the large offerings of the wealthy and the humble contribution of a destitute widow. This verse sets the stage for Jesus' profound teaching on the true nature of generosity, highlighting that divine valuation transcends mere monetary amount, focusing instead on the heart, sacrifice, and faith of the giver. It underscores God's unique perspective that often inverts human standards of worth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 21:2 employs several powerful Literary Devices. The most prominent is Contrast, which is immediately established by juxtaposing the "rich" from Luke 21:1 with the "poor widow." This stark difference in economic status sets up the central teaching about true generosity. Irony is also present, as the one who gives the least in monetary terms is declared by Jesus to have given the most in spiritual value, subverting conventional human wisdom. The narrative also functions as an Exemplum, presenting the widow as a moral example for the disciples and future believers, illustrating the principles of sacrificial giving and radical trust in God. Finally, the "two mites" serve as a potent Symbolism, not of wealth, but of ultimate sacrifice and complete devotion, representing "all she had" (Luke 21:4).
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 21:2, in conjunction with Jesus' subsequent commentary, profoundly redefines the nature of giving and worship. It shifts the focus from the quantity of the offering to the quality of the heart and the depth of sacrifice. The widow's act demonstrates that true generosity is not about giving from one's abundance, but giving from one's need, holding nothing back from God. This challenges believers to examine their motives for giving and to recognize that God values radical devotion and trust over impressive displays of wealth. Her offering, though monetarily insignificant, becomes a powerful testament to faith, a model of selfless devotion, and a reminder that God's economy operates on principles fundamentally different from human ones.
REFLECTION AND APPLICATION
The story of the poor widow and her two mites serves as a timeless challenge to our understanding of generosity and faith. It compels us to look beyond the superficiality of outward appearances and to consider the true measure of our devotion. In a world that often values size and quantity, Jesus elevates the heart and the spirit of sacrifice. This passage encourages us to ask ourselves if we are truly giving out of a spirit of worship and trust, or merely from our surplus. It reminds us that even the smallest acts, when offered with a whole heart and radical faith, are immeasurably precious in God's sight. The widow's act of giving her last two coins is a powerful call to radical trust in God's provision, demonstrating that true security is found not in clinging to what little we have, but in entrusting everything to the One who owns it all and promises to care for His own.
Questions for Reflection
FAQ
What were "mites" in biblical times, and how much were two mites worth?
Answer: "Mites" translates from the Greek word leptón (λεπτόν), which was the smallest Jewish copper coin in circulation during Jesus' time. It was of extremely low value. Two mites (duo lepta) together were equivalent to a quadrans (Latin for "quarter"), which was the smallest Roman coin, worth about 1/64 of a denarius. A denarius was typically a day's wage for a common laborer. Therefore, two mites represented an almost negligible sum of money, highlighting the widow's extreme poverty and the profound sacrifice of her offering.
Why did Jesus specifically point out the poor widow's offering?
Answer: Jesus pointed out the poor widow's offering not because of its monetary value, but because of the immense sacrifice and faith it represented. In Luke 21:3-4, Jesus explains that while the rich gave out of their abundance, the widow gave "all the living that she had." This act demonstrated a complete trust in God's provision and a heart fully devoted, making her offering, though small in human eyes, immeasurably greater in God's sight. Jesus used her as an object lesson to teach His disciples about the true nature of generosity and divine valuation.
CHRIST-CENTERED FULFILLMENT
The poor widow's offering, though a poignant example of human faith and sacrifice, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. Her act of giving "all the living that she had" (Luke 21:4) foreshadows the perfect, ultimate sacrifice of Christ Himself. Just as the widow held nothing back, Jesus, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). He did not merely give from His abundance, but gave His very life, emptying Himself completely on the cross (Philippians 2:7-8), becoming the "Lamb of God, who takes away the sin of the world!" (John 1:29). Her offering, a testament to radical trust in God's provision, points to the one who perfectly trusted the Father, even unto death, thereby securing eternal provision for all who believe. In His self-giving, Jesus perfectly embodies the principle that true value lies not in what is kept, but in what is sacrificially given for the glory of God and the redemption of humanity.