Mark 12:41

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:" [John 8:20] and of the chest in the book of Kings, "But Jehoiada the priest took a chest." [2 Kings 12:9]

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 shewed 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."

Reckoners use the words "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, this 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."

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 bear, 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]

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.

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.

42. But I shall also offer, to the best of my ability, some expositions of the other words referred to; that is to say, I shall show that Jesus neither said nor did aught that was contrary to Moses. And first, as to the word, “An eye for an eye, and a tooth for a tooth,”, that is the expression of justice. And as to His injunction, that a man, when struck on the one cheek, should offer the other also, that is the expression of goodness. Well, then, are justice and goodness opposed to each other? Far from it! There has only been an advance from simple justice to positive goodness. And again, we have the saying, “The workman is worthy of his hire.” But if a person seeks to practise any fraud therein, it is surely most just that what he has got possession of by fraud should be required of him, most especially when the hire is large. …

146. Matthew proceeds with his history in the following terms: “And Jesus went out and departed from the temple; and His disciples came to Him for to show Him the buildings of the temple. And Jesus said unto them, See ye all these things? Verily I say unto you, There shall not be left here one stone upon another which shall not be thrown down.” This incident is related also by Mark, and nearly in the same order. But he brings it in after a digression of some small extent, which is made with a view to mention the case of the widow who put the two mites into the treasury, which occurrence is recorded only by Mark and Luke. …

Insult not a thing so marvelous as love, nor say that this is its root. As if one were to say, that a tree which bore gold and precious stones had not its root of the same, but that it was gendered of rottenness; so doest even thou: for even though friendship should be born from that source, nothing could possibly be colder. But those other tables produce friendship, not with man, but with God; and that an intense one, so thou be intent on preparing them. For he that expendeth part in this way and part in that, even should he have bestowed much, hath done no great thing: but he that expendeth all in this way, even though he should have given little, hath done the whole. For what is required is that we give, not much or little, but not less than is in our power. Think we on him with the five talents, and on him with the two. ( Matt. xxv. 15 .) Think we on her who cast in those two mites. …

11. [In Migne, 10.] I will receive you with open hands and, if I may boast and speak foolishly like Hermagoras, I will strive to learn with you whatever you desire to study. Eusebius who is here regards you with the affection of a brother; he has made your letter twice as precious by telling me of your sincerity of character, your contempt for the world, your constancy in friendship, and your love to Christ. The letter bears on its face (without any aid from him) your prudence and the charm of your style. Make haste then, I beseech you, and cut instead of loosing the hawser which prevents your vessel from moving in the sea. The man who sells his goods because he despises them and means to renounce the world can have no desire to sell them dear. Count as money gained the sum that you must expend upon your outfit. …