for the common good to be benefited in two ways, from both words and from deeds, which the righteous man does, these too are well brought up into the spiritual treasury. But since the power of all is not equal nor similar in this life, if indeed the householder gave to one five talents, to another two, to another one, to each according to his own ability, the living Word of this accepts, looking to the power of those casting into the treasury we have described, whom he 19.8.46 accepts, not looking only to the quantity of what is contributed. Wherefore if [there is] someone capable of more, he does less in relation to the power existing in him, but more in comparison to others who are capable of less, * * and he accepts those who have done less with their whole power more than those who contributed more from a power capable of bearing many times more, <as> is written what we have 19.8.47 cited from both Luke and Mark. At the same time these sayings teach the one who understands these things spiritually that those who are thought to excel <ought> never to be lifted up against those who are inferior according to human judgment; for let no one who supposes he does more and better things be persuaded, comparing himself to those who, as far as human judgment goes, do the least, that he has done all that he was able, or that that other man has not rendered all <that> he could be required to render by the 19.8.48 Word. Jesus therefore looked up at the rich who were casting their gifts into the treasury, and seeing the poor widow casting in two mites, perhaps to the gnostic place or to the practical, thinking more simply about divine things, and living in a way analogous to these, he said: “Truly I say to you that this poor widow has cast in more than 19.8.49 all.” And he said this, observing in what way those who are rich in power, being able to contribute many times more to the common good, from their abundance cast into the gifts of God 19.8.50 a very small portion of what they were able to contribute. But understand also the widow's want and that, compelling herself, she brought all the living she had into the treasury in the temple, offering all her power to God. 19.9.51 Always, therefore, Jesus, according to Luke, looking up at the rich casting their gifts into the treasury, also sees the poor widow casting in two mites; but according to Mark, standing opposite the treasury, he observes in what way all the people cast the spiritual bronze into the treasury according to their ability, and as he alone is able to see the rich, he saw if ever a poor and wanting soul casts with all its power <and> for this reason 19.9.52 is justified more than the many rich. which things he says not to just anyone but, as Mark says, to his disciples; for now also, calling his disciples to him, he says to them, teaching them to see not as man will see but as God will see (“For man will look on the face, but God will look on the heart”) the “Amen I say to you that this poor widow has cast in more than all of those 19.9.53 casting into the treasury” and what follows. What do all these things mean to me now, as I set out to explain "These are the words † which he spoke in the treasury, teaching in the temple," but to show that, while all were contributing into the treasury of the temple for the common good the things that would nourish those in need, it was necessary for Jesus, more than all, to bring the things that would benefit, which were words of eternal life and 19.9.54 the teaching concerning God and him<self>? And more valuable than any coin was the "I am the light of the world" spoken in the treasury, and the "If you knew me, you would know my Father also" 19.9.55 and all the things in this place. And all the gold of the others who brought what they had into the treasury was a little sand compared to the words of Jesus; for his every word was wisdom. “All gold in the sight of wisdom is a little sand, and silver will be accounted as clay 19.9.56 before her.” And these things will be clearly understood by those who have learned to hearken to the

ὠφεληθῆναι τὸ κοινὸν διχῶς, ἀπό τε λό γων καὶ ἀπὸ πράξεων, ὧν ὁ δίκαιος πράττει, καλῶς καὶ αὐταὶ ἀναφέρονται εἰς τὸ νοητὸν γαζοφυλάκιον. ἀλλ' ἐπεὶ οὐκ ἴση οὐδ' ὁμοία πάντων ἡ δύναμις ἐν τῷ βίῳ τούτῳ, εἴγε ἔδωκεν ὁ οἰκοδε σπότης τῷ μὲν πέντε τάλαντα, τῷ δὲ δύο, τῷ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, ἀποδέχεται ὁ ἔμψυχος τούτου λόγος, ἐνορῶν τῇ δυνάμει τῶν βαλλόντων εἰς ὃ διηγησάμεθα γαζοφυλάκιον, οὓς ἀπο 19.8.46 δέχεται, οὐ τῇ ποσότητι τῶν συνεισφερομένων ἐνορῶν μόνῃ. διόπερ εἰ [ἔστιν] τις πλείονα δυνάμενος, ὀλιγώτερα μὲν ὡς πρὸς τὴν ἐνυπ άρχουσαν αὐτῷ δύναμιν ποιεῖ, πλείονα δὲ ὡς πρὸς ἑτέρων σύγ κρισιν ἐλάττονα δυναμένων, * * καὶ ἀποδέχεται τοὺς ὅλῃ δυνάμει τὰ ἐλάττονα πεποιηκότας παρὰ τοὺς πλείονα συνεισενεγκόντας ἐκ δυνάμεως πολλαπλασίονα φέρειν δυναμένης, <ὡς> γέγραπται ἃ παρε 19.8.47 θέμεθα τοῦ τε Λουκᾶ καὶ τοῦ Μάρκου. ἅμα δὲ διδάσκει τὰ ῥητὰ ταῦτα τὸν νοήσαντα ταῦτα πνευματικῶς μηδεπώποτε τοὺς νομιζο μένους διαφέρειν <δεῖν> ἐπαίρεσθαι κατὰ τῶν ὡς πρὸς ἀνθρώπων κρίσιν ὑποδεεστέρων· οὐ γὰρ πεπείσθω τις τῶν ὑπολαμβανομένων πλείονα καὶ κρείττονα ποιεῖν, συγκρίνων ἑαυτὸν τοῖς ὅσον ἐπὶ ἀν θρωπίνῃ κρίσει ἐλάχιστα πράττουσιν, ὅτι πάντα ἃ δεδύνηται πεποίη κεν, ἢ ἐκεῖνος οὐ πάντα <εἰ ἃ> οἷός τε ἦν ἀπαιτεῖσθαι ἀπὸ τοῦ λόγου 19.8.48 ἀποδέδωκεν. ἀνέβλεψεν οὖν εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους ὁ Ἰησοῦς, καὶ ἰδὼν τὴν πενιχρὰν χήραν λεπτὰ βάλλουσαν δύο τάχα τῷ γνωστικῷ τόπῳ ἢ τῷ πρακτικῷ, ἁπλούστερον περὶ τῶν θείων φρονοῦσαν, καὶ ἀνάλογον τούτοις βιοῦσαν, εἶπεν· «Ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον 19.8.49 «πάντων ἔβαλεν». καὶ τοῦτο εἶπεν καθορῶν τίνα τρόπον πολλα πλασίονα δυνάμενοι φέρειν εἰς τὸ κοινὸν οἱ ὅσον ἐπὶ τῇ δυνάμει πλούσιοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα τοῦ θεοῦ 19.8.50 ἐλάχιστον μόριον, ὧν οἷοί τε ἦσαν συνεισφέρειν. κατανόει δὲ καὶ τὰ τῆς χήρας ὑστερήματα καὶ ὅτι βιασαμένη ἑαυτὴν πάντα ὃν εἶχεν βίον ἤνεγκεν εἰς τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον, προσφέρουσα πᾶσαν τὴν δύναμιν ἑαυτῆς τῷ θεῷ. 19.9.51 Ἀεὶ τοίνυν ὁ Ἰησοῦς, κατὰ μὲν τὸν Λουκᾶν, ἀναβλέπων εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον πλουσίους τὰ δῶρα αὐτῶν, ὁρᾷ καὶ τὴν πενιχρὰν χήραν βάλλουσαν λεπτὰ δύο· κατὰ δὲ τὸν Μάρκον, ἑστὼς κατέναντι τοῦ γαζοφυλακίου θεωρεῖ τίνα τρόπον πᾶς ὁ λαὸς βάλλει κατὰ δύναμιν τὸν νοητὸν χαλκὸν εἰς τὸ γαζοφυ λάκιον, καὶ ὡς μόνος δυνάμενος βλέπειν τοὺς πλουσίους εἶδεν εἴ ποτε πτωχὴ ψυχὴ καὶ ὑστερουμένη βάλλει ὅλῃ δυνάμει <καὶ> διὰ τοῦτο 19.9.52 δικαιουμένη παρὰ τοὺς πολλοὺς πλουσίους. ἅπερ οὐ τοῖς τυχοῦσιν λέγει ἀλλ', ὥς φησιν ὁ Μάρκος, τοῖς μαθηταῖς αὐτοῦ· καὶ νῦν γὰρ προσκαλούμενος τοὺς μαθητὰς αὐτοῦ λέγει αὐτοῖς διδάσκων βλέπειν οὐχ ὡς ὄψεται ἄνθρωπος ἀλλ' ὡς ὄψεται ὁ θεός («Ἄνθρωπος γὰρ «ὄψεται εἰς πρόσωπον, ὁ δὲ θεὸς ὄψεται εἰς καρδίαν») τὸ «Ἀμὴν «λέγω ὑμῖν ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλεν τῶν 19.9.53 «βαλλόντων εἰς τὸ γαζοφυλάκιον» καὶ τὰ ἑξῆς. τί δή μοι ταῦτα πάντα βούλεται προκειμένου διηγήσασθαι τὸ «Ταῦτα τὰ ῥήματα † ἃ «ἐλάλησεν ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ», ἢ παραστῆσαι, ὅτι πάντων συνεισφερόντων ἐν τῷ γαζοφυλακίῳ τοῦ ἱεροῦ τοῦ ὑπὲρ τοῦ κοινοῦ τὰ θρέψοντα τοὺς δεομένους, μᾶλλον πάντων ἐχρῆν τὸν Ἰησοῦν φέρειν τὰ ὠφελήσοντα, ἅπερ ἦν ῥήματα ζωῆς αἰωνίου καὶ 19.9.54 διδασκαλία ἡ περὶ θεοῦ καὶ ἑαυ<τοῦ>; καὶ παντός γε νομίσματος τιμαλ φέστερον ἦν τὸ «Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου» ἐν τῷ γαζοφυλακίῳ εἰρημένον, καὶ τὸ «Εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε» 19.9.55 καὶ ὅλα τὰ κατὰ τὸν τόπον. καὶ ὁ πᾶς γε τῶν λοιπῶν εἰς τὸ γαζοφυλάκιον φερόντων ἃ εἶχον χρυσὸς ψάμμος ἦν ὀλίγη ὡς πρὸς τὰ Ἰησοῦ ῥήματα· σοφία γὰρ ἦν πᾶς ὁ λόγος αὐτοῦ· «Πᾶς δὲ χρυσὸς «ἐν ὄψει σοφίας ψάμμος ὀλίγη, καὶ ὡς πηλὸς λογισθήσεται ἄργυρος 19.9.56 «ἐναντίον αὐτῆς». καὶ ταῦτά γε σαφῶς νοηθήσεται τοῖς κατακούειν μεμαθηκόσιν τῆς τοῖς