What is a moral of today's Gospel lesson (traditionally known as the story of “the widow’s mite)? Is there only one? Should a person simply act more like the poor widow? Give cheerfully, maybe even beyond their means, to the church.
This passage is nearly always read in conjunction with the church's stewardship season each year. And this verse is nearly always interpreted in the exact same way — that God blesses those with little who give generously and isn’t pleased by the rich cheapskates.
There is another way to support people who have little to share that Pastor Emillie highlighted in her sermon. Originally from the Democratic Republic of Congo, she fled with her family to Uganda for safety before moving to the United States in 2017 through a sponsorship by Lutheran Immigration and Refugee Services.
Pastor told a story about how her mother Velarie, before they moved to the U.S. served as a central figure in their community who created a situation where folks would get together and contribute to meals that would be shared. Pastor Emillie contrasted this with some church ministries and pastors in her past who enriched themselves and ignored their own church workers.
So, back to what can be drawn from Jesus' observations about scribes and the widow? Centering on the value of sacrificial giving over the amount given, emphasizing that the heart and intention behind the act are more significant than the quantity. The widow's gift, though small in material terms, was immense in spiritual worth because it represented her complete trust in God and her willingness to give, even at personal cost. This story appears to encourage humility, generosity, and the prioritization of sincere faith over outward displays of wealth or status.
This week a question arose for me: What if the widow didn't give out of this sense of generosity? This week, as Trump was re-elected, I heard echoes of a coarse, derisive laughter of many in this world. People who might not publicly say it but would, in their hearts, think the widow a sucker and a loser.
Our Gospel actually has two parts. The entire selection says two things about widows. The first is about widows in general; the second is about this specific widow. In the first half of the text, Jesus condemned the elite for their ostentatious display of wealth, demands for respect, rights of privilege be recognized, and the insistence that their social status be publicly rewarded. In his litany of complaints against them, Jesus specifically pointed out one of the scribes’ unjust business practices: “They devour widows’ houses.”
In other words, the scribes cheated widows out of their property. The scribes in biblical times were often supported, at least indirectly, by the temple treasury, which also received offerings like those given by the widow in the story of the widow’s mite.
The scribes, who were scholars, teachers, and interpreters of the law, held respected positions in Jewish society and were closely associated with the temple and religious life. Some scribes, particularly those who also served as priests or high-ranking religious officials, would have received provisions or support from the temple offerings. So, should she support a treasury that serves as a bank for those who had robbed her?
This suggests a moral contrast: while the widow gave out of her poverty to support the temple system, some religious leaders used to exploit their position at the expense of the vulnerable, like widows. Jesus’ teaching, therefore, highlights not only the widow’s sacrificial giving but should also serves as a rebuke of those who misuse their authority for self-gain, reminding the audience of the ethical responsibilities of religious leaders. Yet the rebuke is rarely emphasized.
It certainly isn’t hard to imagine that, in a society where women had no legal power, corrupt lawyers, estate managers, and bankers would enrich themselves by “devouring” the houses of widows. And the widows would have no recourse against any misdoings. Women both depended on them and were at their mercy.
Jesus’ comment seems to indicate that financial malpractice against widows was a regular practice of the scribes whom he denounced.
Jesus criticized the wealthy and praised her. This is in line with much of Jesus' teaching. This may be a Matthew 5:39 verse moment for the widow, "But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also."
Who was the widow? What was her story? It is not given as is true with so many stories of women in the Bible. We don’t know anything except her husband was dead and she was of no means. Why was she so poor? Was this particular widow a victim of elite corruption? Had her house been devoured by one of the rich lawyers in that crowd?
Maybe, just maybe, she came to the treasury in protest. There, at the very least, she knew she’d get the attention of the pillars of society. After all, this was the sacred space where women could publicly plead and pray — the physical place where she would be nearer to the Holy, the One who is the Giver of Justice.
Maybe she is making a point. "Rich people have taken everything else from me — in your finery, with all your privilege and power. I’ve got nothing left. Take this. Choke on this, you thieves. Lord, have mercy! Defend my cause!"
And then, instead of letting her corrupt lawyers and greedy bankers take her very last penny, she threw her final mite - the little that remained - into the Temple treasury where they shouldn't have felt comfortable touching it. She gave her last to God instead of them.
She had nothing to live on anyway since everything had been stolen. She may have been shaming her oppressors and throwing herself on God. And, while they made a show of their wealth, she made a show of their injustice.
Pastor Emillie posited in her sermon that the widow gave as she was called to do by her God. We can emulate her behavior and, at the same time, maintain respect for those who are being taken advantage of. Ultimately, we cannot know if she gave out of her generosity, as a rebuke, or both.
And maybe we don't need to know. Thank Jesus for today's observations.
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