Two Cents from the Temple Widow

Mark's strategic insertion of the widow's temple offering story (Mark 12:41-44) between Jesus' final public teaching regarding the condemnation of the scribes (12:38-40) and Jesus' discourse pronouncing immanent judgment upon the Jewish nation (13:1-37) draws attention to the fact that Mark's purpose in telling the story of the widow is not merely to present an example of faithful, sacrificial giving. The story is a bridge from Jesus' condemnation of injustice among Israel's religious leaders to Jesus' pronouncements of God's righteous judgment upon an apostate generation. Its purpose, therefore, must be discovered in light of Mark's deliberate placement of the story as a transition from Jesus' public ministry to Jesus' verdict of condemnation.

The widow story serves as a symbol of the corruption of Israel's religious leaders by illustrating the result of their wicked, self-serving actions in regard to the unjust treatment of one of the most vulnerable members of Israelite society. The fact that this story immediately follows Jesus' condemnation of the scribes who devour widows' houses for sordid gain (12:38-40) indicates that the widow's story is related to Jesus' previous warning and subsequent condemnation. In the midst of a picture of abundance and plenty within the Temple, the poor widow is shown to be penniless, destitute, and (from a human perspective) without hope or support.

Though the theme of religiously-cloaked injustice is dominant in the story, another theme is also present, namely, the extreme devotion of the widow. The direct contrast between the total dedication of the widow and the easy-going surplus-giving of the multitudes is a prominent feature of the story. In light of this, it is important to note that this account not only follows Jesus' warnings against the scribes (12:38-40), but also follows the account of the curious scribe's question concerning the greatest commandment (12:28-34). In this short account, Jesus teaches the scribe that loving God with one's whole heart and loving one's neighbor as one's self is the greatest commandment in God's law. The scribe agrees and adds his own thought in response, namely, that the kind of love Jesus has spoken of is greater than all burnt offerings and sacrifices -- two acts of ordained worship that regularly occurred in the Temple. Jesus approves of the scribe's answer and states that the scribe is "not far from the kingdom of God" (12:34). The scribe realized that God required complete devotion from his people. The widow's complete devotion expressed in her offering ("she put in all she owned, her whole livelihood") is a vivid example of obedience to God's greatest commandment. Thus, through her total devotion, the poor widow is distinguished from the scribes Jesus warns of in Mark 12:38-40.

"In contrast to the scribes, whose feigned love of God is belied by their exploitation of the neighbor (12:38-40), the widow exemplifies complete love of God: In casting her 'whole living' into the temple treasury, she in effect gives her 'whole life' to God (12:44)."[1]

The widow thus serves as both a picture of faith as well as a symbol of injustice. In both cases, her life is viewed in relationship to the religious leaders, first as a contrast to their phony piety, and second, as an example of the consequences of their unjust leadership. In the face of such unbelief and injustice, Jesus' pronouncement of God's impending judgment in Chapter 13 is warranted.

Throughout Mark's entire narrative, evidence is accumulated revealing God's justice in the coming judgment of Israel. From their first appearance Israel's religious leaders oppose Jesus' public ministry. Initially, they accuse Jesus of blasphemy (2:7). Following this, they accuse Jesus of sinful associations with unclean people (2:15-17) and accuse his disciples of poor spiritual practice in regard to fasting (2:18-22). They also accuse Jesus of dishonoring the Sabbath (2:23 - 3:6). Believing Jesus to be a threat, they immediately begin to formulate a scheme to "destroy" Jesus (3:6). The union of two unlikely partners in this scheme -- the Herodians and the Pharisees -- highlights the urgent desperation the religious leaders must have felt in regard to stopping Jesus.

Later in Mark's narrative, the failure of the religious leaders is implied in Mark 6:34 when Jesus views the Israelites as "sheep without a shepherd." The people are leaderless, not because there is an absence of leadership, but because the leaders are corrupt and self-serving. This background lays the foundation for the upcoming emphasis on judgment in Chapters 11-13.

Beginning in Chapter 11, the dominant theme of Jesus' final visit to Jerusalem is the immanent judgment of Israel. On his way into the city on the second day, Jesus curses the fig tree (11:12-14), which symbolizes apostate Israel. Following this he enters Jerusalem and cleanses the Temple, again exposing the failure of the religious leaders to exercise their responsibilities rightly (11:15-18). On the third day, as Jesus' disciples enter the city again, Peter again calls attention to the cursed fig tree (11:20-26). Immediately upon entering the city, the chief priests, scribes, and elders challenge Jesus, asking him to explain his source of authority (11:27-33). Jesus refuses to tell them and instead presents a parable that speaks clearly of the coming judgment upon Israel because of its apostate leadership (12:1-12). This parable once again recalls the cursed fig tree.

This is followed by the unlikely combination of Pharisees and Herodians in their attempt to trap Jesus through his own words (12:13-17). The Sadducees do the same and fail (12:18-27), revealing their obvious ignorance of the message of the Scriptures. This is followed by a question from a scribe who appears to respond positively to Jesus' answers (he is not said to be testing Jesus). The scribe asks for direction in understanding the Scriptures better. Jesus' reply satisfies the scribe and the scribe repeats it, drawing attention to the fact that whole-hearted love for God and others is "much more than all burnt offerings and sacrifices" (12:33). This is particularly noteworthy in that the scribe says this in the midst of the Temple -- the place where these offerings were made (11:27). Jesus responds positively to the scribe's declaration (12:34). After one final question regarding the identity of the Davidic Messiah (12:35-37), we receive the climactic account of Jesus' teaching in the Temple. Jesus' final words in his public ministry are words of warning in regard to the wicked leadership of Israel (12:38-40).

In verses 38-40, Mark recaps some of the content of Jesus' public teaching given within the Temple. His teaching is shown to involve weighty accusations against Israel's religious leaders, exposing their selfish pride, hypocritical self-serving religious exercises, and injustice toward the vulnerable and needy. Jesus not only warns that this group will face judgment, but that their condemnation will be greater because of their privilege and responsibility.

According to Jesus, the scribes were guilty of exploiting Israel's religion for their own sordid gain. Jesus singles out one event that reveals their hypocrisy at its most despicable level: they "devour widows' houses" through phony religious exercises (12:40). The destructiveness of their actions is expressed in the word "devour." The Greek word for "devour" suggests an action of "consuming completely." This could mean any number of things, but it most surely suggests a terrible crime involving a seriously damaging breech of trust. In financial matters "devouring" would most likely have reference to complete poverty as a result of the scribes' pseudo-religious intervention.

Jesus' accusation reveals the sad state of affairs in Israel's religious leadership. Those who were most trusted were taking advantage of their privileged position in order to destroy the lives of others. In the example Jesus provides, the object of their "consumption" was one of the most susceptible and disadvantaged groups among the people. This "robbing" of the most needy and vulnerable was a wicked misuse of religion. In short, the flock was being fleeced by wolves in sheep's clothing.

Because the account of the widow's offering follows this denunciation and example so closely, we should view it as yet another example of the scribes' unjust actions -- part of the wreckage left behind by careless shepherds.

Mark begins the story of the widow's offering by calling attention to the great amount of activity (highlighted by the use of "the multitude") occurring in the temple. He contrasts the bustle of the multitudes with the single widow. There were "many rich people" but only one "poor widow." As Jesus observes the whirlwind of activity, he notices the poor widow. Mark's narrative draws attention to the great difference between the activity of the multitude and the activity of the widow. The multitude includes "many rich people who were putting in large sums." These large gifts given by many are placed in contrast with the "two small copper coins, which amount to a cent" given by the poor widow. Judging by appearances alone would lead to wrong conclusions. The words of Jesus to his disciples shed light on the significance of the drama that has just occurred.

Jesus calls the disciples to himself and uses the poor widow as an object lesson. Despite appearances, Jesus teaches that the widow has "put in more than all the contributors to the treasury." Jesus then gives the reason that this is so. All the others gave out of their abundance, but the poor widow gave out of her poverty, giving all she owned, indeed "her whole livelihood."

In light of this story's context in the flow of Mark's narrative, it appears that two themes are revealed in this text. First, in relationship to the teaching of Mark 12:28-34, the widow is shown to be an example of complete love and loyalty to God. Second, in light of the warnings of Mark 12:38-40, the widow is shown to be a symbol of injustice that is the result of wicked leadership in Israel. "[T]he widow herself stands as a symbol. Her impoverished condition alone is a scandal in Israel in the light of Torah. But the circumstances of her poverty make the scandal far more grievous, for it has come at the hands of those who are teachers in Israel."[2]

The fact that the poor woman is a widow recalls a prominent theme in the Old Testament, that is, the need for the covenant community to care for and protect the weakest and most vulnerable in Israel -- the widows, the orphans, and the aliens. God's special care for the oppressed is seen clearly in his promise to punish by death those who afflicted widows (Exodus 22:22-24). God personally promised to execute justice for the widow (Deut. 10:18). Other provisions such as the triennial tithe (Deut. 14:29), and the gleanings of the harvest (Deut. 24:19-21; Lev. 19:9-10; 23:22) provided help for the underprivileged. Those who withheld justice for the weak were guilty of transgression against God's covenant and liable to God's covenant curse (Deut. 27:17).

Throughout the Old Testament, it is clear that if religious leaders do not carry out God's commands concerning the weak and vulnerable, then the victim of injustice was liable to receive judgment directly from God himself. The scribes' treatment of this widow in the midst of God's people reveals the desperate spiritual condition of Israel and her leaders. Just as in the past, she is deserving of God's vindication.

The fact that the widow of Mark 12:41�44 is destitute and neglected is a violation of the covenant by itself. What is worse, however, is that her indigence is linked to the evil practice of the scribes, those who were the interpreters and teachers of the Law in Israel (we are reminded of Isa. 10:1�2). When the spiritual health in the land sinks this low�so low that Yahweh�s Law is completely disregarded by its appointed guardians�then only judgment remains. The nation is apostate."[3]

Finally, this account recalls the prophesy of Malachi regarding the coming of God to his Temple in judgment (Mal. 3:1-3; cf. Mark 11:11).� Among those who would receive judgment were "those who oppress� the widow" revealing a heart that does not fear the Lord (Mal. 3:5). In light of this, Smith writes, "It is no coincidence, then, that Mark 13:1 records Jesus leaving the temple. He has found it to be thoroughly corrupted and apostate. It will be left desolate."[4]

In conclusion, I agree with Geoffrey Smith's conclusion that there is a "convergence of two themes"[5] in the story of the widow's offering: (1) the theme of the widow's faithfulness in contrast to the false piety of the hypocrites, and (2) the theme of the widow as a fitting symbol of the failure of Israel's leadership to obey God's law and care for the weak, vulnerable, and oppressed.

Unlike Smith, I think these two themes can be combined into one. In highlighting the complete devotion of the widow's offering, it is shown that the widow is not poor due to any sin or fault of her own. If she were, her act of devotion would not be as significant. It would merely be the result of faithless living and unfortunate circumstances. It is exactly this faithfulness that makes her a fitting symbol of the injustice among Israel's leaders, for they are shown to be culpable for this woman's ruined financial condition. In the midst of such abundance, represented by the "many rich people putting in large sums," one of the faithful of Israel is penniless and destitute. For all the apparent beauty and majesty of the Temple, and the abundance of riches given by the wealthy in Israel, the injustices within made it ripe for judgment.

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© Richard J. Vincent, February 9, 2001