TRV
Translation
King James Version
And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:
Complete Jewish Bible
He said, “I tell you the truth, this poor widow has put in more than all the others.
Berean Standard Bible
“Truly I tell you,” He said, “this poor widow has put in more than all the others.
American Standard Version
And he said, Of a truth I say unto you, This poor widow cast in more than they all:
World English Bible Messianic
He said, “Truly I tell you, this poor widow put in more than all of them,
Geneva Bible (1599)
And he sayd, Of a trueth I say vnto you, that this poore widowe hath cast in more then they all.
Young's Literal Translation
and he said, `Truly I say to you, that this poor widow did cast in more than all;
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In the KJVVerse 25,830 of 31,102
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Commentary on Luke 21 verses 1–4
1 ¶ And he looked up, and saw the rich men casting their gifts into the treasury.
2 And he saw also a certain poor widow casting in thither two mites.
3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:
4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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CyprianAD 258
Treatise VIII On Works and Alms
But you who are such as this, cannot labour in the Church. For your eyes, overcast with the gloom of blackness, and shadowed in night, do not see the needy and poor. You are wealthy and rich, and do you think that you celebrate the Lord's Supper, not at all considering the offering, who come to the Lord's Supper Without a sacrifice, and yet take part of the sacrifice which the poor man has offered? Consider in the Gospel the widow that remembered the heavenly precepts, doing good even amidst the difficulties and straits of poverty, casting two mites, which were all that she had, into the treasury; whom when the Lord observed and saw, regarding her work not for its abundance, but for its intention, and considering not how much, but from how much, she had given, He answered and said, "Verily I say unto you, that that widow hath cast in more than they all into the offerings of God. For all these have, of that which they had in abundance, cast in unto the offerings of God; but she of her penury hath cast in all the living that she had," Greatly blessed and glorious woman, who even before the day of judgment hast merited to be praised by the voice of the Judge! Let the rich be ashamed of their barrenness and unbelief. The widow, the widow needy in means, is found rich in works. And although everything that is given is conferred upon widows and orphans, she gives, whom it behoved to receive, that we may know thence what punishment, awaits the barren rich man, when by this very instance even the poor ought to labour in good works. And in order that we may understand that their labours are given to God, and that whoever performs them deserves well of the Lord, Christ calls this "the offerings of God," and intimates that the widow has cast in two farthings into the offerings of God, that it may be more abundantly evident that he who hath pity on the poor lendeth to God.
CyprianAD 258
Treatise VIII. On Works and Alms 15
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.
Ambrose of MilanAD 397
LETTERS TO LAYMEN 84
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.
HegemoniusAD 400
THE DISPUTATION WITH MANES 42
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 138
This may perhaps irritate some among the rich. We will therefore address a few remarks to them. You delight, O rich person, in the abundance of your possessions.… You offer not so much in proportion to your means as merely that which when you give, you will never miss—out of great abundance, a little. The woman offered two farthings, but she possessed nothing more than what she offered. She had nothing left. With empty hand but a hand bountiful of the little she possessed, she went away from the treasury. Did she not therefore justly carry off the crown? Did not the decree of superiority come to her by a holy judgment? Did she not surpass your bountifulness, in regard at least of her readiness?
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, showing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say unto you, that this poor widow hath cast in more, &c.
Leo the GreatAD 461
SERMON 20.3.1
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.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
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.’
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
BedeAD 735
On the Gospel of Luke
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.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 21:3 captures Jesus's profound redefinition of generosity, revealing that the true value of an offering is not measured by its absolute amount but by the proportion it represents to the giver's total resources and, more significantly, the heart of sacrifice behind it. Observing contributions to the temple treasury, Jesus highlights a poor widow's two small coins as a greater offering than the large sums given by the wealthy, thereby challenging conventional human perceptions of worth and abundance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in Luke 21:3 is rich with several impactful literary devices. Foremost is Contrast, which is central to Jesus's teaching. He deliberately sets the "poor widow" against "they all" (the rich contributors), highlighting the stark difference in their economic status and, more importantly, the nature of their giving. This contrast serves to underscore the profound spiritual truth Jesus is conveying. There is also an element of Irony at play: what appears to be the least significant offering from a human perspective is declared by Jesus to be the most valuable. This subversion of expectations challenges conventional wisdom and reveals God's counter-cultural values. Furthermore, Jesus's statement "more than they all" can be understood as a form of Hyperbole used for emphasis. While not literally more in monetary value, it is hyperbolically "more" in terms of its spiritual weight, sacrificial depth, and the heart behind it. The Symbolism of the widow herself is also significant; she becomes an archetype of true faith, radical trust, and sacrificial devotion, embodying the kingdom values that prioritize internal disposition over external display.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 21:3 stands as a pivotal theological statement on the nature of true generosity and divine valuation. It fundamentally shifts the focus from the outward appearance and quantity of a gift to the internal disposition and sacrificial nature of the giver. This teaching underscores that God's economy operates on principles vastly different from human economies, valuing the heart, faith, and willingness to surrender everything over accumulated wealth or public display. The widow's act of giving her "all" is not merely about financial contribution but about complete trust and devotion, demonstrating that true worship involves offering our very selves and our security to God. This challenges believers to examine their own giving, not just of money, but of time, talents, and resources, asking whether their contributions truly reflect a heart of sacrifice and trust, or merely convenience from their abundance.
REFLECTION AND APPLICATION
The story of the poor widow challenges us to deeply examine our understanding of generosity, sacrifice, and God's perspective on our offerings. In a world that often measures success and significance by visible achievements and material wealth, Jesus's teaching provides a radical counter-narrative. It prompts us to consider whether our giving—of finances, time, talents, or even our very lives—is truly sacrificial, coming from a place of trust and devotion, or merely from our surplus. The widow's act was not about impressing others or gaining recognition; it was an act of profound faith, giving her all to God, trusting Him for her very next meal. This calls us to cultivate a heart that prioritizes God's kingdom and His will above personal security or comfort, recognizing that true abundance is found in complete reliance on Him. It encourages us to give cheerfully and wholeheartedly, knowing that God sees not the size of the gift, but the magnitude of the heart behind it.
Questions for Reflection
FAQ
What were the "mites" the widow cast into the treasury?
Answer: The "mites" (Greek: lepta) were the smallest copper coins in circulation in Judea during Jesus's time. They were of extremely low value. The Gospel of Mark specifies that the widow cast in "two mites, which make a farthing" (Mark 12:42), indicating that two lepta together were equivalent to a quadrans, the smallest Roman coin. This highlights the truly insignificant monetary value of her offering in the eyes of the world, yet its immense spiritual value in Jesus's eyes.
Why did Jesus say the poor widow cast in "more than they all"?
Answer: Jesus's statement was not a quantitative assessment but a qualitative one, based on the principle of proportional giving and the heart's intention. The rich gave out of their abundance, contributing only a fraction of their wealth, which did not require any personal sacrifice. The poor widow, however, gave "all the living that she had" (Luke 21:4), meaning her entire means of sustenance. From Jesus's divine perspective, her act represented a complete and sacrificial surrender, demonstrating ultimate trust in God, which far outweighed the larger, yet less sacrificial, contributions of the wealthy.
Does this story mean God expects us to give away everything we have?
Answer: While the story highlights radical generosity and complete trust, it's not a prescriptive command for every believer to literally give away all their possessions. Instead, it teaches a principle: the spirit of sacrificial giving and absolute trust in God. It challenges us to examine our hearts and priorities, ensuring that our resources are held loosely and that we are willing to give generously, even sacrificially, as God leads. The emphasis is on the heart's posture of surrender and trust, valuing God's kingdom above personal security, rather than a legalistic requirement to impoverish oneself.
CHRIST-CENTERED FULFILLMENT
The profound truth revealed in the story of the poor widow finds its ultimate fulfillment in Jesus Christ Himself. The widow's act of giving her "all" – her very livelihood – foreshadows the ultimate, complete, and sacrificial giving of Christ on the cross. Just as the widow held nothing back, Jesus, "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). He did not merely give from His abundance; He gave His entire life, laying it down as the perfect, spotless Lamb of God to take away the sin of the world. His sacrifice was not just a portion of His being, but the totality of His divine and human existence, offered out of boundless love for humanity. Furthermore, Jesus's ability to see the true value of the widow's offering, beyond outward appearances, reveals His divine insight and His kingdom values, which consistently prioritize the humble, the poor, and the sincere heart over worldly prestige and wealth. He embodies the very principle He taught: that true worth is found in selfless devotion and complete surrender, culminating in His own death and resurrection, through which He gave "more than they all" for our eternal salvation (Philippians 2:5-8).