Chapter XXI.
Instruction toward the choice of better things through the example of the widow.
1. (Verse 1.). And looking up, he saw, etc. After he instructed the disciples toward caution against evils, here secondly he instructs them toward the choice of better things, and this by the example of a poor little widow, offering her entire livelihood, who is preferred above the others, who gave only a part. In this part, therefore, he proceeds in this order. For here is introduced the gift of the wealthy multitude, the offering of the poor little widow, the praise of the offering made by the widow, and the assignment of the reason and cause.
First, therefore, as regards the gift of the wealthy multitude, he says: And looking up, he saw the rich casting their gifts into the treasury. Note that gazophylacium is derived from gazis, that is, riches, and phylasse, which means to keep: hence gazophylacium, a place where there was a repository of money. Now gazophylacium is sometimes taken for the place in which it was deposited, as in Nehemiah chapter ten: "The Levites shall offer a tenth part of the tithe in the house of God to the treasury in the house of treasure." Sometimes for the house of the Levites and priests: Ezekiel chapter forty-two: "He led me out into the outer court and brought me into the treasury, which was opposite the separate building"; and afterwards: "These are the holy treasuries, in which the priests eat." Sometimes it is taken for the portico in which offerings were made, as in John chapter eight: "These words Jesus spoke in the treasury, teaching in the temple." Sometimes it is taken for the chest itself, which kept the offerings, having an opening on top, as here: whence the Gloss: "The treasury is a chest, having an opening on top, into which the priests cast the monies that were collected for the necessary uses of the temple." And this chest was called by another name musach, as is said in 4 Kings chapter sixteen: "He also turned the musach of the Sabbath in the temple of the Lord on account of the king of the Assyrians." And this was called by another name corbona, as in Matthew chapter twenty-seven: "It is not lawful to cast them into the corbona, because it is the price of blood."
2. Now offerings were cast into this for a twofold reason: either for maintaining the lamps, or for repairing the fabric of the temple, according to that passage of 4 Kings 12: "Let the priests receive all the money of the holy things that is brought into the temple of the Lord, and let them restore the fabric of the house"; and further: "Joiada took one treasury chest and bored a hole in the top and placed it beside the altar, on the right side of those entering, and the priests cast into it all the money that was brought to the temple of the Lord." Now offerings of this kind were made for a threefold reason, namely, out of reverence for the divine worship, on account of which, 2 Maccabees 3: "When the city was inhabited in complete peace, it came about that the kings and princes themselves deemed the place worthy of the highest honor and adorned the temple with the greatest gifts." And for the remission of sin: Numbers 31: "For this reason we offer gifts to the house of the Lord, that you may entreat the Lord for us."
Likewise, for thanksgiving: whence 1 Chronicles, the last chapter: "The people of Israel rejoiced when they willingly made their vows," etc.
3. (Verse 2). Secondly, as to the offering of the poor widow, he adds: And he saw also a certain poor widow casting in two small coins. He saw, I say, with the eye of kindness, with which he looks upon the poor, according to that passage of Isaiah 66: "To whom shall I look but to the poor and contrite in spirit and who trembles at my words?" The Lord hears the prayers of such ones; the Psalm: "He has looked upon the prayer of the humble and has not despised their prayers"; and Ecclesiasticus 35: "Do not the tears of the widow run down upon the cheek and ascend from the cheek up to heaven?" He accepts the offerings of such ones, however small they may be, because, as the Gloss says, "God does not consider how much is offered in sacrifice, but from how much it is given." Whence also Matthew 10: "Whoever gives to one of these least ones a cup of cold water shall not lose his reward." Therefore Gregory says: "Our outward goods, however small, suffice for God; for he weighs the heart and not the substance"; and further: "The kingdom of heaven is worth as much as you have. For it was worth to Zacchaeus half his goods; it was worth to Andrew and Peter the leaving of their nets and boat; it was worth to the widow two small coins; and it was worth to another a cup of cold water. The kingdom of heaven, therefore, is worth as much as you have."
And note that in saying she cast in two small coins, he simultaneously indicates her poverty and her liberality: poverty, because she had only two obols; liberality, because, when she could have offered one, she offered both, so as to fulfill that passage of Tobit 4: "If you have little, strive to share even that little willingly."
4. (Vers. 3.). Third, with respect to the praise of the offering made by the widow, he adds: And he said: Truly I say to you, that this poor widow has put in more than all of them, that is, she gave more abundantly. For he gives more abundantly who gives from a greater heart. Whence Gregory: "The hand is not empty of a gift when the treasury of the heart has been filled with good will." For this widow was of the number of those about whom it is said in Second Corinthians 8: "I bear them witness according to their power, that beyond their power they were willing." Whence Chrysostom: "Let no one say: I cannot give alms. You are not poorer than that widow, you are not more unlearned than Peter and John. The talents of each person consist either in preeminence in teaching, or in money, or in any occupation"; and afterwards: "Nothing is so pleasing to God as to live for the common benefit." On account of which also First Peter 4: "Each one, as he has received grace, ministering it to one another." Whence, just as he who leaves behind few things in reality and wills to have nothing in desire is said to leave all things, as Peter, Matthew 19: "Behold, we have left all things"; just as he who is subject to nothing has all things and abounds, as Paul, Second Corinthians 6: "As having nothing, yet possessing all things"; and Philippians last chapter: "I have all things and abound"; so he who gives with a great heart is said to give abundantly, according to that saying in Second Corinthians 8: "In much trial of tribulation, the abundance of their joy abounded, and their very deep poverty abounded unto the riches of simplicity."
5. (Vers. 4.). Fourth, with respect to the assignment of the reason and cause, he subjoins: For all these out of their abundance have cast into the gifts of God: and they fulfilled that precept above in chapter 11: "But yet that which remains, give as alms"; by which it is commanded to give out of one's abundance, as John said above in chapter 3: "He who has two tunics, let him give one to him who has none."
But she out of her want has cast in all the living that she had: and thus she fulfilled a counsel, because she reserved nothing for herself, but gave everything, so that she might begin to be an evangelical woman, fulfilling that counsel of the Lord, above in chapter 18: "If you wish to be perfect, go and sell all that you have." She was no longer anxious about the morrow, as is said in Matthew 6: "Be not anxious for the morrow"; "sufficient for the day is its own evil."
6. But it seems that this widow for this reason is not to be praised but rather to be blamed, because she did not keep the mean, because she exposed herself to danger,
because she neglected the order of charity, against that word of the Apostle: "Not that there should be relief for others and affliction for you, but from equality. In the present time let your abundance be a supplement to their want," Second Corinthians eight. — But she is praised by the divine mouth for this reason: because she placed her hope in Christ and fulfilled the divine counsel, because she preferred the worship of God to her own private advantage. Although according to human judgment her almsgiving may not seem to have been discreet, nevertheless it was most prudent, since by giving everything she became an imitator of Christ, of whom it is said in Second Corinthians eight: "You know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich, so that by his poverty you might become rich." Where therefore Christ promises the reward, there is no danger; where he gives the example, the mean is not abandoned, because he himself is the center of all perfection; where he approves the affection, the order of charity is not disturbed, indeed it is fulfilled, because, as is said in First Corinthians thirteen, "charity does not seek the things that are its own." — From these things it is gathered that to relinquish everything is not a vice but a perfection, because the root of meriting principally regards the affection of the heart, and because God accepts the fervor of the heart more than the magnitude of the gift. As a sign of which it is said in Genesis four: "The Lord had regard for Abel and for his offerings, but for Cain and for his offerings he had no regard." And therefore against the one who is of evil will, trusting in almsgiving, it is said in Ecclesiasticus seven: "Do not bind upon yourself double sins," and: "Do not say: God will look upon the multitude of my gifts, and when I offer to God most high, he will accept my gifts"; because, in Ecclesiasticus thirty-four, "the Most High does not approve the gifts of the wicked," but, as is said in the Psalm, "the sacrifice to God is a contrite spirit, a contrite and humbled heart," up to that point: "calves upon your altar."
7. THESE things have been said according to the letter; but according to the moral sense, by this poor widow, whom the Lord Jesus most kindly regards, is understood the soul that withdraws from the love of temporal things: which is therefore called a widow, because when it clung to the world, it had a husband, but now is as it were a widow and a poor woman: a widow indeed, because she is separated from the world with respect to the affection of carnality: the Psalm: "Blessing, I will bless her widow; I will satisfy her poor with bread." And this widow places all her delight in Christ, according to that passage of First Timothy, chapter five: "She who is truly a widow and desolate, let her hope in God and persist in prayers and supplications night and day." - And she is a poor woman, because she is separated from the world with respect to the affection of earthliness: of whom Isaiah, chapter fifty-four says: "O poor one, tossed by tempest, without any consolation." It belongs therefore to such a one to offer God two small coins, that is, the mortification of the flesh, insofar as she is a widow, according to that word of the Apostle in Romans, chapter twelve: "I beseech you through the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service"; and to offer poverty of spirit, insofar as she is a poor woman; First Chronicles, chapter twenty-two: "Behold, in my poverty I have prepared the expenses of the house of the Lord." Concerning this twofold small coin to be offered, Second Corinthians, chapter seven: "Let us cleanse ourselves from all defilement of flesh and spirit, perfecting sanctification in the fear of God."
8. But according to the allegorical sense, by the rich are understood the Jews; whence the Gloss: "The rich, who cast gifts into the treasury, are the Jews, who are puffed up concerning the justice of the Law," according to that word of the Apostle in Romans, chapter ten: "Being ignorant of the justice of God and seeking to establish their own, they have not submitted to the justice of God."
By the poor widow is understood the Church gathered from the gentiles; whence the Gloss: " The Widow, the Church, for whom her husband endured death and lives in the inner chambers of heaven, as if hidden from her eyes, as if dwelling in the region of another land." Therefore Ephesians five: "Husbands, love your wives, as Christ also loved the Church and delivered himself up for her, that he might sanctify her, cleansing her by the washing of water in the word of life"; and afterwards: "This sacrament is great: but I speak in Christ and in the Church." The Jew therefore offers from abundance on account of presumption; whence the Gloss: "The Jew casts in from his abundance, who, presuming upon his own righteousness, prays thus within himself: God, I give you thanks that I am not like the rest of men, " according to that passage above in the eighteenth chapter, where it treats of the Pharisee, who represents the Jewish people. But this widow offers all her living, because, as the Gloss says, "The Church casts all her living into the gifts of God: she who understands that everything by which she lives is not of her own merit but of the divine gift, saying: God, be merciful to me a sinner. " Moreover, she offers two mites, that is, faith and charity, or twofold faith, namely concerning the Divinity and humanity, or twofold charity, namely of God and neighbor, according to that passage in Song of Songs four: "All of them bear twins, and none is barren among them." And these are mites on account of humility, but they are most acceptable to God; whence the Gloss: "In consideration of her frailty they are mites, but by the merit of pious intention they are more acceptable than all the works of the proud Jews, because, James four, 'God resists the proud, but gives grace to the humble.'"
In this widow, therefore, the holy Church is commended; no less commended are chastity, humility, and poverty, which three are the evangelical counsels and lead the soul to the highest perfection, which is especially to be chosen by the disciples of Christ.
Instruction concerning providence with respect to future things.
9. And as some were speaking about the temple, etc. After he instructed the disciples concerning caution against evils and the choosing of better things, here thirdly he instructs them concerning providence with respect to future things. This part is divided into four parts. In the first, he predicts what is to come in general. In the second, what is to come concerning the persecution of the Church, at the passage: See that you be not seduced, etc. In the third, what is to come concerning the destruction of Jerusalem, at the passage: But when you shall see it compassed about with an army. In the fourth, what is to come concerning the final judgment, at the passage: And there shall be signs in the sun and moon.
In explaining the prediction of future things in a certain generality, three things are introduced, namely the occasion for predicting, from the occasion the prediction, and from the prediction the subsequent question.
10. (Vers. 5.). First, therefore, regarding the occasion of Predicting future things, he says: And when some were speaking of the temple, that it was adorned with fine stones and gifts, he said. To such praisers of the temple regarding its permanence and opulence, he responded by predicting future things, lest they should trust in these transitory things, because, as is said in Hebrews thirteen, "we have not here a lasting city, but we seek one to come"; and therefore Second Corinthians four: "We look not at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal." But the disciples, not yet being spiritual, magnified the temple regarding the solidity of the Building: whence Mark thirteen: "As he was going out of the temple, one of his disciples said to him: Master, look, what stones and what buildings"! They magnified it regarding the sublimity of the worship of the Lord, because it was adorned with gifts, as though God should always be worshipped in it. And in this they were deceived in three ways: both because they magnified small things, as if they were great, although it is said in the last chapter of Isaiah: "Heaven is my throne, and the earth is the footstool of my feet. What is this house that you will build for me? And what is this place of my rest? All these things my hand has made, and all these things were made, says the Lord." And therefore the most wise Solomon in Third Kings eight: "If heaven and the heavens of heavens cannot contain you," etc.
Second, because they magnified corporeal and figurative things as true and spiritual things. Against which is said in Acts seventeen: "God, who made the world and all things that are in it, he, being Lord of heaven and earth, does not dwell in temples made by hands, nor is he served by human hands, as though he needed anything," since he is God.
Third, they were deceived because they magnified momentary and perishable things, as though they were perpetual and eternal, although it is said in First Corinthians seven: "For the figure of this world passes away."
11. (Verse 6). Second, as to the prediction introduced from the occasion taken, there is added: These things which you see, the days will come in which there shall not be left stone upon stone that shall not be destroyed. This indeed was said generally and is true for the time of the final judgment, when all things shall be destroyed, according to that passage of Matthew twenty-four: "Heaven and earth shall pass away," etc.; and Revelation twenty-one: "The first heaven and the first earth passed away, and the sea is no more," as in the Psalm: "They shall perish, but you shall remain," etc. It is also true for the destruction of Jerusalem specifically, which was accomplished by Titus and Vespasian in the forty-second year after the Passion of the Lord; above, in the nineteenth chapter: "The days shall come upon you, and your enemies shall surround you with a rampart and cast you to the ground, and they shall not leave in you stone upon stone." Hence Gregory says that that Jerusalem with the temple was utterly overthrown, and a new one was afterwards rebuilt. The reason, moreover, why the Lord delayed for forty-two years was so that He might await them for repentance, as is said in Second Peter three: "He acts patiently on your account, not willing that any should perish." The reason, moreover, why He delayed no longer was on account of the obstinate faithlessness of the Jews, which despised the truth on account of the veil and the shadow. Hence the Gloss: "God took care to overthrow the city and the temple and all figurative things, lest anyone after the coming of Christ should have recourse to them." And for that time is understood that passage of Isaiah one: "What is the multitude of your victims to me? says the Lord. I am full." "Offer sacrifice no more in vain: incense is an abomination to me. New moons and Sabbaths and other festivals I will not endure." And therefore Galatians five: "Stand fast and do not be held again under the yoke of servitude. Behold, I Paul say to you," etc.
12. (Vers. 7.). Third, as to the question that arose from the prediction heard, he adds: And they asked him, saying: Master, when will these things be, and what will be the sign when they begin to come to pass? Now they asked, not all of them, but the four principal ones, namely Peter, James, John, and Andrew, because they were familiar with him. Whence the Gloss: "Because to those praising the buildings of the temple he had predicted that all would be destroyed, the disciples, as Mark says, namely Peter, James, John, and Andrew, ask privately about the time and signs of the predicted destruction." And it should be noted that one can inquire about future times in two ways: in one way, by inquiring about the determined hour of the final day, and this is a curious question, because, as is said in Matthew twenty-four, "of that day and hour no one knows, neither the Angels of heaven, but the Father alone." And therefore to the disciples asking, in Acts one: "Lord, will you at this time restore the kingdom of Israel?" the answer was: "It is not for you to know the times or moments which the Father has placed in his own power." And therefore in First Thessalonians five: "Of the times and moments, brothers, you have no need that we write to you. For you yourselves know diligently that the day of the Lord will come as a thief in the night." In another way, one can inquire in a certain generality and without designation of a certain time, and this question is studious. For ignorance of this is dangerous, on account of which, concerning the Jews, in Jeremiah eight: "The turtledove and the swallow and the stork have known the time of their coming, but my people," etc. And above, in the twelfth chapter: "Hypocrites, you know how to test the face of heaven and earth, but how do you not test this time?" And therefore the Lord does not rebuke those asking but satisfies them. Whence Gregory: "The Lord and our Redeemer announces the preceding evils of a world about to perish, so that the things coming may disturb less insofar as they have been foreknown. For arrows strike less when they are foreseen, and we endure the evils of the world more tolerably if we are fortified against them by the shield of foreknowledge."