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Text -- Mark 12:41 (NET)

Strongs On/Off
Context
The Widow’s Offering
12:41 Then he sat down opposite the offering box, and watched the crowd putting coins into it. Many rich people were throwing in large amounts.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Women | Widow | Temple | TREASURY, (OF TEMPLE) | TREASURY | TREASURE; TREASURER; TREASURY | TEMPLE, A2 | Storehouses | Pey | Money | MITE | Jesus, The Christ | JESUS CHRIST, 4E1 | CHEST | Bronze | BANK; BANKING | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 12:41 - -- Sat down over against the treasury ( kathisas katenanti tou gazophulakiou ). The storm is over. The Pharisees, Sadducees, Herodians, scribes, have al...

Sat down over against the treasury ( kathisas katenanti tou gazophulakiou ).

The storm is over. The Pharisees, Sadducees, Herodians, scribes, have all slunk away in terror ere the closing words. Mark draws this immortal picture of the weary Christ sitting by the treasury (compound word in the lxx from gaza , Persian word for treasure, and phulakē , guard, so safe for gifts to be deposited).

Robertson: Mar 12:41 - -- Beheld ( etheōrei ). Imperfect tense. He was watching how the multitude cast money (pōs ho ochlos ballei ) into the treasury. The rich were ca...

Beheld ( etheōrei ).

Imperfect tense. He was watching how the multitude cast money (pōs ho ochlos ballei ) into the treasury. The rich were casting in (eballon , imperfect tense) as he watched.

Vincent: Mar 12:41 - -- 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 th...

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."

Vincent: Mar 12:41 - -- Beheld ( ἐθεώρει ) Observed thoughtfully.

Beheld ( ἐθεώρει )

Observed thoughtfully.

Vincent: Mar 12:41 - -- Cast Note the graphic present tense: are casting.

Cast

Note the graphic present tense: are casting.

Vincent: Mar 12:41 - -- Money ( χαλκὸν ) Lit., copper, which most of the people gave.

Money ( χαλκὸν )

Lit., copper, which most of the people gave.

Vincent: Mar 12:41 - -- Cast in ( ἔβαλλον ) Imperfect tense: were casting in as he looked.

Cast in ( ἔβαλλον )

Imperfect tense: were casting in as he looked.

Vincent: Mar 12:41 - -- Much ( πολλά ) Lit., many things; possibly many pieces of current copper coin.

Much ( πολλά )

Lit., many things; possibly many pieces of current copper coin.

Wesley: Mar 12:41 - -- 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 ...

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. Luk 21:1.

Clarke: Mar 12:41 - -- 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 χ�...

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 Luk 21:1, and see the note on Mat 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, Mar 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 labors, sufferings, expenses, success, etc., 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, etc., 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 labor 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.

TSK: Mar 12:41 - -- sat : Mat 27:6; Luk 21:2-4; Joh 8:20 money : A piece of brass money, see Mat 10:9. the treasury : 2Ki 12:9

sat : Mat 27:6; Luk 21:2-4; Joh 8:20

money : A piece of brass money, see Mat 10:9.

the treasury : 2Ki 12:9

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 12:41 - -- 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 ...

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.

Poole: Mar 12:41-44 - -- Ver. 41-44. 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 unde...

Ver. 41-44. 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.

Lightfoot: Mar 12:41 - -- 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.   [...

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.   

[The people cast money.] They were casting in small money there. According to his pleasure, any one might cast into the chests how little soever he would; namely, in the chest which was for gold, as little gold as a grain of barley would weigh; and in the chest for frankincense, as much frankincense as weighed a grain of barley. But if he should say, Behold, I vow wood; he shall not offer less than two pieces of a cubit long, and breadth proportionable. Behold, I vow frankincense; he shall not offer less than a pugil of frankincense: that is, not less money than that which will buy so much.

Gill: Mar 12:41 - -- And Jesus sat over against the treasury,.... the Arabic version reads, "at the door of the treasury"; the place where the chests stood, into which mon...

And Jesus sat over against the treasury,.... the Arabic version reads, "at the door of the treasury"; the place where the chests stood, into which money was put for various uses: there were thirteen chests in the temple d; six of them were, לנדבה, for voluntary oblations, or freewill offerings; for what remained of the sin offering, and of the trespass offering, and of the turtles; for those that had fluxes, and for new mothers; and of the sacrifices of the Nazarite, and of the trespass offering for the leper; and the last was for a freewill offering in general; and into one of these chests, or all them, was the money cast, afterwards spoken of. The Ethiopic version renders it, "over against the alms chest"; but this contribution in the temple, was not for the maintenance of the poor, but for the supply of sacrifices, and other things, as mentioned. Jesus having done preaching, and the Scribes and Pharisees having left him, and the multitude being dismissed, he sat down, being weary, and rested himself in this place:

and beheld; with pleasure.

how the people, of all sorts, rich and poor,

cast money into the treasury; into one or other of the above chests: the word rendered "money", signifies "brass", which the Jews call, מעות; for they had shekels of brass, as well as silver; and brazen pence, as well as silver pence e; and also "prutas", or mites of brass f; and such, the poor woman cast in:

and many that were rich cast in much: they gave very liberally and largely, as they were possessed with much worldly substance; for though religion was at a low ebb with them, yet they took care to support the external and ritual part of it.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mar 12:41 The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentio...

Geneva Bible: Mar 12:41 ( 7 ) And Jesus sat over against the treasury, and beheld how the people ( i ) cast money into the treasury: and many that were rich cast in much. ( ...

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Commentary -- Verse Range Notes

TSK Synopsis: Mar 12:1-44 - --1 In a parable of the vineyard let out to wicked husbandmen Christ foretells the reprobation of the Jews, and the calling of the Gentiles.13 He avoids...

MHCC: Mar 12:41-44 - --Let us not forget that Jesus still sees the treasury. He knows how much, and from what motives, men give to his cause. He looks at the heart, and what...

Matthew Henry: Mar 12:41-44 - -- 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 tre...

Barclay: Mar 12:41-44 - --Between the Court of the Gentiles and the Court of the Women there was the Gate Beautiful. It may well be that Jesus had gone to sit quietly there af...

Constable: Mar 11:1--13:37 - --VI. The Servant's ministry in Jerusalem chs. 11--13 The rest of Jesus' ministry, as Mark recorded it, took place...

Constable: Mar 11:27--13:1 - --B. Jesus' teaching in the temple 11:27-12:44 This entire section contains Jesus' teaching in the temple ...

Constable: Mar 12:38-44 - --3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44 Jesus proceeded to cond...

Constable: Mar 12:41-44 - --Jesus' commendation of reality 12:41-44 (cf. Luke 21:1-4) This incident contrasts the spiritual poverty and physical prosperity of the scribes with th...

College: Mar 12:1-44 - --MARK 12 2. The Parable of the Tenants (12:1-12) 1 He then began to speak to them in parables: " A man planted a vineyard. He put a wall around it, d...

McGarvey: Mar 12:41-44 - -- 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...

Lapide: Mar 12:1-44 - --CHAPTER 12 1 The parable of the vineyard. 13 Touching the paying of tribute. 18 The Sadducees confuted. 35 A difficulty proposed to the scribes. ...

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Commentary -- Other

Evidence: Mar 12:41 PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN Tithing—The Final Frontier It has been said that the wallet is the " final frontier." It i...

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Introduction / Outline

Robertson: Mark (Book Introduction) THE GOSPEL ACCORDING TO MARK By Way of Introduction One of the clearest results of modern critical study of the Gospels is the early date of Mark...

JFB: Mark (Book Introduction) THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "Jo...

JFB: Mark (Outline) THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SI...

TSK: Mark 12 (Chapter Introduction) Overview Mar 12:1, In a parable of the vineyard let out to wicked husbandmen Christ foretells the reprobation of the Jews, and the calling of the...

Poole: Mark 12 (Chapter Introduction) CHAPTER 12

MHCC: Mark (Book Introduction) Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostle...

MHCC: Mark 12 (Chapter Introduction) (Mar 12:1-12) The parable of the vineyard and husbandmen. (Mar 12:13-17) Question about tribute. (Mar 12:18-27) Concerning the resurrection. (Mar 1...

Matthew Henry: Mark (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Mark We have heard the evidence given in by the first witness to the doctri...

Matthew Henry: Mark 12 (Chapter Introduction) In this chapter, we have, I. The parable of the vineyard let out to unthankful husbandmen, representing the sin and ruin of the Jewish church (Mar...

Barclay: Mark (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK The Synoptic Gospels The first three gospels, Matthew, Mark and Luke, are always known as the s...

Barclay: Mark 12 (Chapter Introduction) Rejection And Retribution (Mar_12:1-12) Caesar And God (Mar_12:13-17) The Wrong Idea Of The Life To Come (Mar_12:18-27) Love For God And Love For ...

Constable: Mark (Book Introduction) Introduction Writer The writer did not identify himself as the writer anywhere in this...

Constable: Mark (Outline) Outline I. Introduction 1:1-13 A. The title of the book 1:1 B. Jesus' pr...

Constable: Mark Mark Bibliography Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965. Alexa...

Haydock: Mark (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MARK. INTRODUCTION. St. Mark, who wrote this Gospel, is called by St. Augustine, the abridge...

Gill: Mark (Book Introduction) INTRODUCTION TO MARK This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and su...

College: Mark (Book Introduction) FOREWORD No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a...

College: Mark (Outline) OUTLINE I. INTRODUCTION - Mark 1:1-15 A. The Beginning of the Gospel - 1:1-8 B. John Baptizes Jesus - 1:9-11 C. Temptation in the Wildernes...

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