Two widows as role models - Mark 12:38-44; 1 Kings 17:8-16 - Living by the Word - Column

Christian Century, Oct 26, 1994 by William Dyrness

Mark 12: 38-44

I Kings 17:8-16

AS HE WAS standing in the temple watching scribes and other people coming and going, Jesus saw what any of us would have seen: the "religious" with their long flowing robes, and the common people hurrying in to make their offerings. His comments seemed interesting, even amusing, until I realized where I would be located in this ordinary scene and what Jesus would be saying about me.

Let's face it, many of us reading this would be the folk wearing the clerical or academic robes, or other special clothes associated with class and power. We wear them to be noticed, as a mark of our station. "Beware of people like this," Jesus says. "These people who like to be treated with respect, or have the best seats at the dinner parties." Who wouldn't like these perks? Nothing wrong here--at least not on the surface.

But Jesus looks beneath the surface of things. He sees things from an entirely different perspective. And he sees that there are costs associated with the distribution of power and wealth that we take for granted. He notes these costs by saying these people "devour widows' houses." What can he mean by this?

Apparently one of the scandals of Jesus' time was the insidious way that the religious establishment served the needs of the wealthy and, in clear violation of the Torah, violated the poor, especially those outside the social structures--the widows. The reference to "widows' houses" could refer to the scribes' tendency to abuse their role as trustee for the estates of widows, or it could refer more generally to the way upkeep of the temple (a house of prayer) "devoured" the resources of the poor. Either way, the practice of praying had become a cover for injustice. What is worse, then as now many involved with the temple were unaware of the way the structures worked against needy people, for the needy were almost invisible. They didn't walk and sit among the scribes and religious leaders.

Again, Jesus sees things differently. Jesus pays special attention to the poor widow whose clothes were unspectacular and who probably was overlooked by almost everyone. Oh yes, many rich people put in huge sums. That would be impressive, and it was meant to be! But Jesus commended the woman who put in a penny. Why? Because the others did it for show out of abundance; she did it for God with "all she had to live on."

The question about both clothes and offerings is the same: What is acceptable worship? What is to be done to be "noticed" and who do we want to notice us? Jesus gives us a clue. The scribes gave in order to make a human impression; the widow gave all she had, revealing that she was completely dependent on God. The scribes--located socially and religiously where I am located--became a negative example of trust, while the poor woman, contrary to cultural expectation, provided a positive example of trust. Here, then, is a vivid instance, so common in the Gospels, of the fulfillment of Mary's song: God has "brought down the powerful from their thrones, and lifted up the lowly."

But for those attuned to Old Testament precedents there is more to this passage. In 1 Kings 17, Elijah, following the Near Eastern custom, asks for hospitality in the place where he would stay. The widow is not unwilling, but tells the prophet that she has enough for only one meal for her son and herself. One hears the echo of the boy at the feeding of the 5,000: what good is this among so many?

Elijah's response had two parts. Do not be afraid, he said, you may go and do what you need to do. But first make me a small cake. That is, demonstrate your trust in God's provision by first giving to the man of God. We know the rest of the story. After she did what was commanded, "The jar of meal was not emptied, neither did the jug of oil fail ... for many days."

That little bit of oil and flour, like the boy's loaves and fishes and the widow's mite, have become powerfully symbolic of the way resources expand when they are given up freely to God as evidence of our dependence on grace. They stand as reminders that when these things are given to God, the source of all good gifts, his provision is assured.

What is especially striking about these passages is the way the central characters--two widows--are held up as models. In the end these stories are not about caring for the widow and orphan, important as this is in the biblical record. No, the irony is that here two widows show those of us who stand in different, mostly safe and secure places what life before God look like. They preach an eloquent homily if we have ears to hear it.