TRV
Translation
King James Version
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:
KJV (with Strong's)
Complete Jewish Bible
He called his talmidim to him and said to them, "Yes! I tell you, this poor widow has put more in the offering-box than all the others making donations.
Berean Standard Bible
Jesus called His disciples to Him and said, “Truly I tell you, this poor widow has put more than all the others into the treasury.
American Standard Version
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 that are casting into the treasury:
World English Bible Messianic
He called his disciples to himself, and said to them, “Most certainly I tell you, this poor widow gave more than all those who are giving into the treasury,
Geneva Bible (1599)
Then he called vnto him his disciples, and said vnto them, Verely I say vnto you, that this poore widowe hath cast more in, then all they which haue cast into the treasurie.
Young's Literal Translation
And having called near his disciples, he saith to them, `Verily I say to you, that this poor widow hath put in more than all those putting into the treasury;
See also
See on the biblical-era map
In the KJVVerse 24,717 of 31,102
Study This Verse
Commentary on Mark 12 verses 41–44
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.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
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:
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 41–44. Public domain.
Copy as
Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
But in a mystical sense, they are rich, who bring forth from the treasure of their heart things new and old, which are the obscure and hidden things of Divine wisdom in both testaments; but who is the poor woman, if it be not I and those like me, who cast in what I can, and have the will to explain to you, where I have not the power. For God does not consider how much ye hear, but what is the store from which it comes; but each at all events can bring his farthing, that is, a ready will, which is called a farthing, because it is accompanied by three things, that is, thought, word, and deed. And in that it is said that she cast in all her living, it is implied that all that the body wants is that by which it lives; wherefore it is said, All the labour of man is for his mouth. (Eccl. 6:7)
John ChrysostomAD 407
THE GOSPEL OF ST MATTHEW, HOMILY 52.5
When alms are given, we attend to nothing else except the disposition required. And if you say that money is needed, and houses and clothes and shoes, read those words of Christ, which he spoke concerning the widow, and stop being anxious. For even if you are extremely poor, and among those that beg, if you cast in your two small coins, you have done all in your power. Though you offer only a barley cake, having only this, you will have arrived at the heart of the matter.
Augustine of HippoAD 430
ON THE PSALMS 112.3
But what, brethren, is more mighty than that not only Zacchaeus should acquire the kingdom of heaven by the half of his goods, but even the widow for two pennies, and that each should possess an equal share there? What is greater than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?
Caesarius of ArlesAD 542
SERMONS 182.3
Therefore, those who possess good will have everything. This alone can be sufficient if there are no other things, but if it alone is lacking, whatever they possess profits nothing. If it is present, it alone suffices, but everything else avails nothing if charity alone is lacking.
BedeAD 735
On the Gospel of Mark
And he called his disciples and said to them: Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. This place morally indeed suggests to us that anything we offer with a good intention is acceptable to God, who values not the substance of the offerings, but the conscience; he does not consider how much is in the sacrifice, but from how much it is given. According to the rules of allegory, the rich who were putting gifts into the treasury represent the Jews proud of the righteousness of the law, whereas 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 the desires for temporal things, as if they were the riches of the world. She is called a widow because her husband endured death for her, and now, hidden from her eyes in the recesses of heaven, lives as if in another part of the region. She puts two mites into the treasury, because into the sight of the Divine Majesty, where the offerings of our devout works, as if written and inscribed in a definite number, are kept, she brings either love of God and neighbor or the gifts of her faith and prayer. These, considered small due to her own frailty, but accepted because of the merit of pious intention, surpass all the works of the proud Jews.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) The Lord, who had warned them to avoid the desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts. Wherefore it is said, And Jesus sat over against the treasury, and beheld how the people cast money into the treasury. In the Greek language, phylassein means to keep, and gaza is a Persian word for treasure; wherefore the word gazophylacium. which is here used means a place where riches are kept, which name also was applied to the chest in which the offerings of the people were collected, for the necessary uses of the temple, and to the porch in which they were kept. You have a notice of the porch in the Gospel, These words spake Jesus in the treasury as He taught in the temple; and of the chest in the book of Kings, But Jehoiada the priest took a chest. (John 8:20, 2 Kings 12:9)
(ubi sup.) Reckoners use the word 'quadrans' for the fourth part of any thing, be it place, money, or time. Perhaps then in this place is meant the fourth part of a shekel, that is, five pence. It goes on, 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: for God does not weigh the property but the conscience of those who offer; nor did He consider the smallness of the sum in her offering, but what was the store from which it came. Wherefore He adds, 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.
(ubi sup) Again, in an allegorical way, the rich men, who cast gifts into the treasury, point out the Jews puffed up with the righteousness of the law; the poor widow is the simplicity of the Church: poor indeed, because she has cast away the spirit of pride and of the desires of worldly things; and a widow, because Jesus her husband has suffered death for her. She casts two mites into the treasury, because she brings the love of God and of her neighbour, or the gifts of faith and prayer; which are looked upon as mites in their own insignificance, but measured by the merit of a devout intention are superior to all the proud works of the Jews. The Jew sends of his abundance into the treasury, because he presumes on his own righteousness; but the Church sends her whole living into God's treasury, because she understands that even her very living is not of her own desert, but of Divine grace.
BedeAD 735
Homilies on the Gospels 2.25
The treasure in one’s heart is the intention of the thought, from which the searcher of hearts judges the outcome. Hence it quite frequently occurs that some persons perform good deeds of lesser importance with a greater reward of heavenly grace. This is because of the intention in their hearts to accomplish greater good if they could. Others, though they display greater works of virtue, are allotted smaller rewards by the Lord on account of the indifference in their lukewarm hearts. The deed of the widow who contributed two copper coins to the temple was preferred to the large contributions of those who were rich by the One who weighs what is within our hearts.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. It goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.
Now there was a praiseworthy custom amongst the Jews, that those who were able and willing should put something into the treasury, for the maintenance of the priests, the poor, and the widows; wherefore there is added, And many that were rich cast in much. But whilst many people were so engaged, a poor widow came up, and showed her love by offering money according to her ability; wherefore it is said, And there came a certain poor widow, and she threw in two mites, which make a farthing.
Or else; That widow is the soul of man, which leaving Satan to which it had been joined, casts into the temple two mites, that is, the flesh and the mind, the flesh by abstinence, the mind by humility, that so it may be able to hear that it has cast away all its living, and has consecrated it, leaving nothing for the world of all that it possessed.
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.
Copy as
Continue studying Mark 12:43 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In this pivotal moment, Jesus, observing the Temple treasury, calls His disciples to witness a profound spiritual truth: the seemingly insignificant offering of a destitute widow surpasses the lavish contributions of the wealthy. This declaration radically redefines generosity, emphasizing that God's valuation of a gift is not based on its monetary sum but on the heart, sacrifice, and proportion with which it is given, revealing divine insight into true devotion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage powerfully employs Contrast as its primary literary device, juxtaposing the wealthy givers with the poor widow, and their large sums with her two small coins. This contrast extends to the underlying motivations: the rich give from their abundance, perhaps for public acclaim, while the widow gives out of her poverty, demonstrating profound faith and sacrifice. Hyperbole is also evident in Jesus's statement that the widow "hath cast more in, than all they which have cast into the treasury." This is not a literal mathematical comparison but an exaggeration used to emphasize a spiritual truth: the qualitative value of her gift far exceeded the quantitative value of all other gifts combined. The situation also presents a subtle Irony, where the one who is "poor" in earthly terms is declared "richer" in spiritual terms, challenging conventional notions of wealth and worth. Finally, the entire scene functions as a Didacticism, with Jesus using a real-life observation to teach a fundamental lesson about true generosity, the nature of God's kingdom, and the importance of the heart in worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly reshapes our understanding of generosity and value from a divine perspective. It teaches that God does not evaluate our contributions or acts of service based on their external magnitude but on the internal disposition of the heart, the degree of sacrifice involved, and the measure of faith demonstrated. The widow's act is a living parable of radical trust and complete devotion, illustrating that true worship is not merely about giving a portion of one's surplus, but about surrendering one's all, even when it means vulnerability. This challenges believers to examine their motives in all areas of life, recognizing that God honors genuine sacrifice and a cheerful heart over impressive displays.
REFLECTION AND APPLICATION
The story of the poor widow in Mark 12:43 serves as a timeless and convicting mirror for all believers. It compels us to look beyond the superficiality of outward appearances and societal judgments, urging us to cultivate a heart that prioritizes radical generosity and unwavering trust in God. Our giving, whether of finances, time, talents, or compassion, should not be dictated by what is convenient or what might impress others, but by a spirit of sacrificial love and a deep awareness that all we possess ultimately belongs to God. The widow's act was not a calculated risk, but an expression of profound faith, demonstrating that true security is found not in holding onto our resources, but in entrusting them completely to the One who promises to provide. This passage encourages us to give not from our abundance, but from our heart, knowing that such giving is truly abundant in God's eyes.
Questions for Reflection
FAQ
What was the "treasury" Jesus was observing?
Answer: The "treasury" (Greek: gazophylákion) refers to a specific area within the Temple courts, likely the Court of Women, where thirteen trumpet-shaped collection chests were set up. Each chest was designated for different types of offerings or Temple taxes. People would deposit their contributions into these chests, and the sound of coins dropping would indicate the size of the donation, especially for larger sums. Jesus sat opposite this area, observing the people as they made their offerings.
Why did Jesus emphasize the poor widow's offering over the larger sums given by the wealthy?
Answer: Jesus emphasized the poor widow's offering because He saw beyond the monetary value to the heart and sacrifice behind the gift. The wealthy gave out of their abundance, and their large sums, while impressive to human eyes, represented only a small fraction of their total wealth. The widow, however, gave "all that she had, even all her living" (as clarified in the parallel account in Luke 21:4). Her two small copper coins represented her entire livelihood, making her act one of profound faith and complete dependence on God. Jesus's teaching here reveals that God values the proportion of the gift relative to the giver's means, and the sacrificial spirit with which it is given, far more than its absolute amount.
CHRIST-CENTERED FULFILLMENT
The profound truth unveiled in the story of the poor widow finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The widow's act of giving her "all" from her destitution foreshadows the perfect and complete sacrifice of Christ, who, though rich, "for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9). Jesus, the Lamb of God, did not merely give a portion of His life or His abundance; He gave His very self, His entire being, as the ultimate offering for the sin of humanity (John 1:29). His death on the cross was the supreme act of sacrificial love, a gift given not from surplus, but from the very essence of His divine and human nature, securing eternal life for all who believe (Romans 5:8). Just as the widow's gift was measured by its cost to her, so too is Christ's sacrifice immeasurable in its cost and infinite in its value, demonstrating God's boundless love and establishing the new covenant through His shed blood (Hebrews 9:14). In Him, we see the perfect embodiment of true generosity, a giving that holds nothing back, transforming our poverty into spiritual riches.