Mark 12:38ff
Notes
In the final episode of Jesus’ public teaching ministry, Mark sets the religious pretense of the scribes (vv. 38–44) and the humble faith of a widow (vv. 41–44) in acid contrast.
The widow’s offering, despite its ostensible insignificance, is for Mark the most fitting response to the subterfuge of the Sanhedrin, for rather than seeking Jesus’ life (12:12), she gives her whole life (v. 44).
Their “flowing robes” were full-length prayer shawls with tassels attached to the four corners, in contrast to the colorful common Jewish dress. Made of wool or linen, these blanket-like mantles, known as tallits, distinguished rabbis and scholars as men of wealth and eminence.
Their “flowing robes” were full-length prayer shawls with tassels attached to the four corners, in contrast to the colorful common Jewish dress. Made of wool or linen, these blanket-like mantles, known as tallits, distinguished rabbis and scholars as men of wealth and eminence.
“The most important seats in the synagogues” refers to the benches along the walls of the synagogues, and especially to the dais at the front of the synagogue, which faced the congregation seated on the floor in the middle of the synagogue. These “first seats,” as they were called in Greek, were reserved for teachers and persons of rank, and afforded the best position from which to address the congregation.
“The most important seats in the synagogues” refers to the benches along the walls of the synagogues, and especially to the dais at the front of the synagogue, which faced the congregation seated on the floor in the middle of the synagogue.
When a scribe walked down the street or passed through a marketplace, everyone (with the exception of laborers) was expected to rise before him. Such position and privilege fostered the desire to make an impression, “to be greeted in the marketplaces … and have places of honor at banquets.”
In what respect, however, did scribes “devour widows’ houses”? Josephus (Ant. 18.81–84) tells of a Jewish scoundrel exiled to Rome who affected the ways of a scribe (“he played the part of an interpreter of the Mosaic law and its wisdom”) and succeeded in persuading a highstanding woman named Fulvia to make substantial gifts to the temple in Jerusalem. The bequests, however, were embezzled, and Rome—from Emperor Tiberius on to plebs in the street—was outraged. Such incidents may lie behind the charge of “devour[ing] widows’ houses.”
How powerfully ironic is the word “more” in Mark’s description. Everything about this woman has been described in terms of less, particularly in comparison to the scribes and wealthy crowd. And yet, the contrast between her genuine piety and faith and the pretense of the wealthy is beyond compare.
The nameless widow concludes Mark’s account of Jesus’ public ministry. The sacrifice of “ ‘all she had’ ” is the keystone in Mark’s arch of faith. The initial call of Jesus to the fishermen beside the sea to leave all and “ ‘Come, follow me’ ” (1:17) is perfectly fulfilled in the giving of two simple lepta, which symbolize an undivided heart.