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Table of Contents
Focus Text: Mark 12:38-44
As he taught, he said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”
He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.”
Mark 12:38-44
Overview
Focus Text: Mark 12:38-44
Jesus sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.
Scripture Commentary by Jason Williams, Mecklenburg Ministries, Charlotte
In sum, Jesus turns the apparent generosity of those with wealth upside down using the small gift of one who was economically disadvantaged and victimized.
Pastoral Reflection by Jason Williams, Mecklenburg Ministries, Charlotte
This new paradigm of giving is not based upon noble birth, abundance, economic position or moral character as in the traditional practice of generous giving. Rather, this paradigm of giving is based upon something quite difficult for those of us with middle and upper class perspectives to understand, as I learned that evening at the revival. It is a paradigm which is centered on community participation and extravagance, which Mark describes as giving from the “whole of one’s life” (Mark 12:44) and which the charismatic revival preacher proclaimed to me through a five-dollar handshake.
Personal Vignette
Generosity can be practiced at many levels, not just by individuals like the widow in Jesus’ story. Consider the following: Congregations and denominations can show generosity by paying lower-wage employees more than they must and by the amount of money and time given to help vulnerable people, either locally or beyond the local community. Businesses, too, can show generosity by how they treat their lowest-level employees, by what priorities they have besides profit, and by how much they give away in their own communities or beyond.
Key Fact
Research has shown that people who earn less money are more likely to give charitable donations to help others than are people with high earnings
Related Texts
Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven. So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward.
Matthew 6:1-5
See, a king will reign in righteousness, and princes will rule with justice. Each will be like a hiding-place from the wind, a covert from the tempest, like streams of water in a dry place, like the shade of a great rock in a weary land. Then the eyes of those who have sight will not be closed, and the ears of those who have hearing will listen. The minds of the rash will have good judgment, and the tongues of stammerers will speak readily and distinctly. A fool will no longer be called noble, nor a villain be said to be honorable. For fools speak folly, and their minds plot iniquity: to practice ungodliness, to utter error concerning the Lord, to leave the craving of the hungry unsatisfied, and to deprive the thirsty of drink. The villainies of villains are evil; they devise wicked devices to ruin the poor with lying words, even when the plea of the needy is right. But those who are noble plan noble things, and by noble things they stand.
Isaiah 32:1-8
Other Lectionary Texts
- Ruth 3:1-5; 4:13-17
- I Kings 17:8-16
- Psalm 127
- Hebrews 9:24-28
Scriptural Commentary on Mark 12:38-44
The Widow’s Offering is one of the most popular texts when preaching about generosity, yet it does not fall within the context of Jesus’ preaching or teaching. Both Mark and Luke tell the story as part of Jesus’ debates with the temple authorities (Mark 11:27-12:44). Initially, scribes, chief priests, and Pharisees question Jesus in order to trap him into a corner with either the Roman government or the Jewish people. Yet over and over, Jesus disarms the traps and effectively turns the tables on the temple authorities, levying a case against them.
The observation of the widow serves as a climatic point in Jesus’ case. After pointing out the pretentiousness and hypocrisy of the authorities’ actions (Mark 12:38-39), Jesus levies charges against them as criminals who “devour widow’s houses” (Mark 12:40). He concludes his case by pointing to the poor widow’s offering, effectively painting the woman as a victim of an unjust temple system and corrupt temple authorities.
The economic implications of the story are highlighted by the language Jesus uses. He first speaks generally of a widow’s οἰκίας (οἶκος household, v. 40), a term fraught with economic implications. οἶκος does not refer simply to a physical building, but rather the entire household or economic livelihood of a family. Jesus then moves to a specific story about people placing money in the temple treasury box. He speaks in economic terms when he describes some people as wealthy (πλούσιοι, v. 41) and the widow as poor, twice using πτωχὴ. (poor, economically disadvantaged, v. 42,43) and once using ὑστερήσεως (lacking what she needed to survive, impoverished v. 44). Lastly, Jesus compares the widow’s lack (ὑστερήσεως) with the abundance (περισσεύοντος) of those with wealth (v. 44). Any reading of the widow’s offering must engage this economic foundation.
The victimization of the widow is not the only layer of the story. The widow also serves as a foil to the unjust actions of the temple authorities. Jesus employs a humorous play on words as he compares the widow’s small gift to the much larger gifts of those with wealth. The word πολύς is used twice to describe the wealthy, who were many (πολλοὶ) in numbers and gave much (πολλά) in quantity (v.41). Jesus then compares the many who give much with the one (μία) widow who gives two (δύο) coins (v. 42). Jesus concludes by subverting the πολύς of the rich using the comparative form of πολύς (πλεῖον) to compare the widow’s offering to the others’ offering; this poor widow has put in more (πλεῖον) than all those who are contributing to the treasury (v. 43).
In sum, Jesus turns the apparent generosity of those with wealth upside down using the small gift of one who was economically disadvantaged and victimized.
– Jason Williams – MeckMin
Pastoral Reflection on Mark 12:38-44
The widow’s offering is typically read as a teaching on giving. In the context of the church, giving usually means tithing, stewardship, and charity. Pastors often invoke the story to motivate or challenge listeners to give generously – that is, freely sharing what you have with others without expecting anything in return.
“But she out of her poverty has put in everything…” In this comment on the widow’s offering, Jesus suggests that the “everything” of those with virtually nothing is greater than the generous giving of the wealthy. In so doing, Jesus challenges our common understanding of generosity and the power arrangement which it underwrites.
I experienced a similar challenge one evening as I attended a revival on the west side of Charlotte. The pastor of a small house-church in an economically oppressed neighborhood invited a charismatic preacher to share a message of encouragement and hope. During the offering, the preacher continued to speak as folks stood to take their gifts to the altar. Because I had been issued a special invitation to attend the service, I understood my presence as that of guest. And in the privileged circles of my southern experience, politeness and hospitality dictated that guests were not asked or expected to give during the offering.
The expectation in this context, however, was quite different. I was not only a guest. Rather, as a member of the congregation that evening I was also a host. As such, I was expected to participate as a member of the community through the practice of giving. Only I had come with nothing except the clothes on my back – no keys, no ID, no wallet. And this was not acceptable – not to me and apparently not to the pastor for the offering music continued to play, the preacher continued to preach and the invitation to give was extended a second time. I was, to say the least, uncomfortable.
Soon enough the guest preacher noticed my discomfort. He began to raise his fiery voice and move about the room giving handshakes and high-fives to members of the congregation who were responding with “Amen!” and “Preach on, Brother!” He approached me and raised his hand to shake mine. When I reached out to shake his hand, the preacher gave me a rugged handshake inconspicuously placing a $5 bill into my hand and closing my fingers around it. The preacher had given me a gift which empowered me to participate in the community practice of giving. He taught me that giving is a collective act and no one gets left out because of what they lack. That was a lens of giving with which I had not been raised, but which was so central to this context that it could be engaged without verbal communication.
Since this experience, I have thought a lot about generosity. Both the word and practice of generosity come from the nobility. Etymologically, the word “generosity” refers to actions consistent with the moral traits historically associated with noble birth. These traits included strength, courage, gentleness, fairness, and charity, among others. As a historical practice, generosity is the material gift from one belonging to the gentry to a fellow human in need. Thus, generosity is historically a system based upon social class and economic inequality.
Throughout Mark 12, Jesus is debating the temple authorities. As we approach the end of the debate, Jesus describes the temple as a system of stratified social class and economic
inequality whereby those of high class and economic means use their power to exploit those of low class and little means: “they devour widow’s houses” (Mark 12:40). According to the law, the community’s responsibility to widows is to give them a portion of the tithe (Deut. 14:29, 26:12-13). The widow of Mark 12:42, however, receives no portion of the tithe, yet she gives to the community all that she has. Despite what the law teaches, the widow has become a victim of the temple system. Truly the temple has become a “den of robbers” (Mark 11:17).
Generosity implies that those with status and means, such as the temple authorities, should give freely to those lacking resources, such as the widow. Jesus knows that the law commands such generosity for he has spoken against the authorities’ lack of care for widows. Yet Jesus does not simply denounce the temple authorities. Instead, he invokes the use of irony by pointing out the widow’s extravagant gift – everything she had! Though the authorities were not being the kind of community for the widow which the law commanded, the widow empowers herself to participate in the community through the only means she has – two small coins.
The widow cannot give as much as those of wealth and status for she does not have the means to do so. Instead, she gives out of her poverty. Jesus does not say the widow is more generous than the wealthy givers. Rather, as he compares their gifts, he contrasts the economic position of the widow with that of the wealthy. In doing so, Jesus exposes generosity as a practice of the wealthy and elite, and he offers a new paradigm of giving using the irony of the widow’s offering.
This new paradigm of giving is not based upon noble birth, abundance, economic position or moral character as in the traditional practice of generous giving. Rather, this paradigm of giving is based upon something quite difficult for those of us with middle and upper class perspectives to understand, as I learned that evening at the revival. It is a paradigm which is centered on community participation and extravagance, which Mark describes as giving from the “whole of one’s life” (Mark 12:44) and which the charismatic revival preacher proclaimed to me through a five-dollar handshake.
– Jason Williams – Mecklenburg Ministries, Charlotte
Worship Aids about Extravagant Generosity
Responsive Reading
O God, teach us to be generous:
to serve you as you deserve to be served;
to give without counting the cost;
to fight without fear of being wounded;
to work without seeking rest;
and to spend ourselves without expecting any reward, but the knowledge that we are doing your holy will.
Amen.
(adapted, Ignatius of Loyola)
Prayer of Confession
Lord God,
We ask that by your holy light you illuminate the instances in our lives where we have not lived up to your name. We denounce “obvious” evils in our society such as murder, rape, domestic violence, thievery, and sexual exploitation. However, we often fail to remember that your gospel calls us to see the world as you see it – from the vantage point of the “least of these.” In looking around us in this manner, we see the daily evils that boldly counter your gospel. We see societal ills that habitually oppress the poor. We see societal ills that blatantly disobey your Word. We confess that we have not been extravagantly generous with our time, resources, or prayers.
Lord, forgive us. Forgive us for not speaking against an immoral budget that exploits our brothers and sisters. Forgive us for ignoring the plight of those unable to afford health care because of rising costs. Forgive us for denying the tremendous damage that racism does to our society. Forgive us for remaining silent over issues of immigration, the death penalty, and the need for a living wage. Convict us to act in the name of Jesus Christ for justice and mercy, just as you have shown toward all. Remind us to love our neighbors as we love ourselves. Forgive us, dear Lord, for our daily hypocrisy. Cleanse our souls and our bodies with your saving grace.
Amen.
(by Jason R. Jenkins)
Unlimited Generosity
You asked for my hands that you might use them for your purposes.
I gave them for a moment then withdrew them for the work was hard.
You asked for my mouth to speak out against injustice.
I gave you a whisper that I might not be accused.
You asked for my eyes to see the pain of poverty.
I closed them for I did not want to see.
You asked for my life that you might work through me.
I gave you a small part that I might not get “too involved”.
Lord, forgive me for calculated efforts to serve you only when it is convenient for me to do so, and
only in those places where it is safe to do so, and only with those who make it easy to do so.
Lord,
forgive me
renew me
send me out as a usable instrument,
that I may take seriously the meaning of your cross.
(edited, by Joe Seramane, South Africa; from the Catholic Agency for Overseas Development, http://www.cafod.org.uk/resources/worship/prayers/prayers_about_poverty/unlimited_generosity)
A True Act of Faith
Loving God, we come to you in thanksgiving, knowing that all we are and all we have is a gift from you. In faith and love, help us to do your will. We are listening, Lord God. Speak your words into the depths of our souls, that we may hear you clearly. We offer to you this day all the facets of our lives, whether it be at home, at work, or at school – to be patient, to be merciful, to be generous, to be holy. Give us the wisdom and insight to understand your will for us and the fervor to carry out our good intentions. We offer our gifts of time, talent and possessions to you as a true act of faith, to reflect our love for you and our neighbor. Help us to reach out to others as you our God have reached out to us.
Amen.
(from “Reflections and Prayers,” Generous Giving, www.generousgiving.org)
Children's Sermon about Extravagant Generosity
We should live generously and trust God enough to share what God has given to us with others. Mark 12:38-44
Theme: The gift of a mite can be mighty. When we give our mites of money, time, and talents to God, our gifts can become mighty and God will take care of us.
Object: Metal bowl, jar of change, and two or three volunteers
Scripture: Jesus sat across from the collection box for the temple treasury and observed how the crowd gave their money. Many rich people were throwing in lots of money. One poor widow came forward and put in two small copper coins worth a penny. Jesus called his disciples to him and said, “I assure you that this poor widow has put in more than everyone who’s been putting money in the treasury. All of them are giving out of their spare change, but she has given everything she had, even what she needed to live on.” Mark 12:41-44
Read the scripture then explain: Today we are going to demonstrate this story. Show the metal bowl and say that it is the treasury or collection box. Ask the children to be like Jesus and look and listen closely to what happens. Have the rich people throw in lots of coins, making much noise and drawing attention to themselves. Then have the widow quietly place her two coins.
Ask: Who seemed to get the most attention from the crowd? Who got the most attention from Jesus?
Explain that this woman gave everything she had, even though she needed it to live on. She was extravagant and she trusted that God would take care of her if she shared what she had. She was being generous.
Ask: What do you think might have happened next? What did the rich people probably do? Have a great dinner, take it easy. What do you think happened to the widow?
Challenge: Explain the concept of paying it forward. Ask them to look for ways to pay it forward this week.
Prayer: Dear Lord, even if we don’t have much to give, help us to be generous. Show us ways we can be extravagant and help us to look for ways to share the blessings we have like the widow did. Amen.
Suggested Hymns about Extravagant Generosity
Lord, Whose Love Through Humble Service
Presbyterian Hymnal 427
Chalice Hymnal (Disciples of Christ) 461
Gather Hymnal (Catholic) 681
The Hymnal (1982) 610
United Methodist Hymnal 581
O Young and Fearless Prophet
United Methodist Hymnal 444
Chalice Hymnal (Disciples of Christ) 669
We Cannot Own the Sunlit Sky
Gather Hymnal (Catholic) 710
Chalice Hymnal (Disciples of Christ) 684
New Century Hymnal (United Church of Christ) 564
You Are the Salt of the Earth, O People
New Century Hymnal (United Church of Christ) 181
Quotes about Extravagant Generosity
Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can, as long as ever you can.
John Wesley
Blessed are those who can give without remembering and take without forgetting.
Elizabeth Bibesco
We should give as we would receive, cheerfully, quickly, and without hesitation; for there is no grace in a benefit that sticks to the fingers.
Seneca
Let us not be satisfied with just giving money. Money is not enough, money can be got, but they need your hearts to love them. So, spread your love everywhere you go.
Mother Teresa
Vignette about Extravagant Generosity
The Millennium Development Goals
Generosity can be practiced at many levels, not just by individuals like the widow in Jesus’ story. Consider the following: Congregations and denominations can show generosity by paying lower-wage employees more than they must and by the amount of money and time given to help vulnerable people, either locally or beyond the local community.
Businesses, too, can show generosity by how they treat their lowest-level employees, by what priorities they have besides profit, and by how much they give away in their own communities or beyond.
Developed nations demonstrate generosity by how much they give to help people in developing countries. The United States currently ranks last among developed countries in the percentage of gross national product spent on development assistance (from Bread for the World, www.bread.org/learn/global-hunger-issues/millenium-challenge-account/questions-and-answers.html).
The following vignette describes a connection between national generosity and church generosity:
The United Nations’ “Millennium Development Goals” & the Financial Commitment of the Episcopal Church
In September 2000, at the United Nations Millennium Summit, world leaders agreed to a set of time-bound and measurable goals and targets for combating poverty, hunger, disease, illiteracy, environmental degradation and discrimination against women. Placed at the heart of the global agenda, they are now called the Millennium Development Goals (MDGs). The Summit’s Millennium Declaration also outlined a wide range of commitments in human rights, good governance and democracy. At the International Conference on Financing for Development, held in early 2005 in Monterrey, Mexico, leaders from both developed and developing countries started to match these commitments with resources and action, signaling a global deal in which sustained political and economic reform by developing countries will be matched by direct support from the developed world in the form of aid, trade, debt relief and investment.
The MDGs provide a framework for the entire UN system to work coherently together towards a common end. The UN Development Group (UNDG) will help ensure that the MDGs remain at the centre of those efforts. On the ground in virtually every developing country, the UN is uniquely positioned to advocate for change, connect countries to knowledge and resources, and help coordinate broader efforts at the country level.
The world is making progress toward the MDGs—but it is uneven and too slow. A large majority of nations will reach the MDGs only if they get substantial support—advocacy, expertise and resources—from outside. The challenges for the global community, in both the developed and developing world, are to mobilize financial support and political will, re-engage governments, re-orient development priorities and policies, build capacity and reach out to partners in civil society and the private sector.
The Episcopal Church has adopted these Millennium Development Goals in most their most recent General Conventions. Resolution D006, passed at the 74th General Convention in 2003, stated:
“That the Convention, recognizing that funding for nutritional, education, health care, and development programs is essential to achieve not only the MDGs, but also for recognizing the dignity of all human beings, reaffirm the 73rd General Convention’s Resolutions A001 and D033 challenging all dioceses and congregations to contribute 0.7% of their annual budgets to fund international development programs; and be it further Resolved, That the appropriate offices and staff of the Episcopal Church Center, in cooperation with Episcopal Relief and Development, promote among dioceses and congregations education about and participation in the 0.7% contribution for international development.”
Episcopal Relief and Development, a compassionate response of the Episcopal Church to human suffering in the world, spearheads the implementation of the 0.7% contribution towards the Millennium Development Goals. The following explanation of the Goals and the actions necessary to achieve them is provided by Episcopal Relief and Development:
Eradicate extreme poverty and hunger
Cut in half the number of people who live on less than $1 per day. Cut in half the number of hungry people.
Achieve universal primary education
Ensure that boys and girls everywhere are able to complete a full course of primary school.
Promote gender equality and empower women
Eliminate discrimination against women in education and wages.
Reduce child mortality
Reduce by two-thirds the number of children who die before age five.
Improve maternal health
Reduce by 75% the number of women who die as a result of pregnancy and childbirth.
Combat HIV/AIDS, malaria, and other diseases
Stop the spread of these diseases and see a decline the death rates.
Ensure environmental stability
Cut in half the number of people without access to safe drinking water. Reverse the loss of natural resources by practicing sustainable development.
Develop a global partnership for development
Improve levels of development assistance, provide access to markets, offer solutions for indebted countries.
From the UN website, www.un.org/milleniumgoals.com and the Episcopal Relief and Development website, www.e-rd.org/programs_63460_ENG_HTM.htm
Contacts & Resources for Extravagant Generosity
www.generousgiving.org
Generous Giving isa privately funded ministry that seeks to encourage givers of all income levels – as well as pastors, church lay leaders and others – to experience the joy of giving and embrace a lifestyle of generosity, according to God’s word and Christ’s example. It was launched in 2000 by the Maclellan Foundation to stir a renewed, Spirit-led commitment to generosity among Christians.
www.bcm-net.org
Bartimaeus Cooperative Ministries was founded in 1998 as an ecumenical experiment in discipleship and mutual aid. BCM offers: 1) a circle where persons called to “dis-established” gospel ministry can find support to discern leadings of the Spirit; 2) an organizational vehicle that promotes gospel practices of mutual aid, reconciliation, Sabbath economics, nonviolence and social justice; 3) an umbrella structure that facilitates capacity-building among people of faith committed to the work of peace and justice organizing, church renewal and holistic discipleship.
www.philanthropyjournal.org/page15212.cfm
Philanthropy Journal, North Carolina page: The vision of the Philanthropy Journal is to help people understand, support and work in the nonprofit and philanthropic world, and help them recognize and solve social problems. Through a daily web site and free, weekly email bulletin, the Philanthropy Journal delivers news, information and opinion about charitable giving, fundraising and management, focusing in particular on organizational effectiveness, donor engagement and collaboration.
Facts and Reflection about Extravagant Generosity
1. In 1970, the United States along with the world’s other richest countries agreed to give 0.7% of their gross national income (GNI) to international development aid, annually. The US is often the largest donor in dollar terms, but often ranks amongst the lowest in terms of meeting the stated 0.7% target. In 2010 the United States gave just above 0.2% of its GNI. The countries with the highest rates of giving are: Norway, Luxembourg, Sweden, Denmark, and the Netherlands
2. Private citizens in the United States give twice as much to overseas programs and initiatives their
government does.
3. In 2009 the charitable donations from the US totaled $128.2 billion:
- Foundations: $4.6 billion
- Corporations: $8.9 billion
- Private and Voluntary organizations: $12.0 billion
- Volunteerism: $3.0 billion
- Universities and Colleges: $1.8 billion
- Religious organizations: $7.2 billion
- Private Remittances: $90.7 billion
Sources
- http://www.globalissues.org/article/35/foreign-aid-development-assistance#
GovernmentsCuttingBackonPromisedResponsibilities - http://www.globalissues.org/article/35/foreign-aid-development-assistance#
GovernmentsCuttingBackonPromisedResponsibilities - http://www.hudson.org/files/documents/2011%20Index%20of%20Global%20
Philanthropy%20and%20Remittances%20downloadable%20version.pdf pg. 9
