Sermon Tone Analysis
Overall tone of the sermon
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A score of 0.5 or higher indicates the tone is likely present.
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THE SCRIBES- Religious Pretense
mARK 12:3
Appearance- “Walk around in long robes”
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.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 378.
Known- “Greetings in the marketplaces”
When a scribe walked down the street or passed through a marketplace, everyone was expected to rise before him.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 378.
Honored- “Have the best seats in the synagogues and the paces of honor at feasts”
This refers to the benches along the walls of the synagogues, which faced the congregation seated on the floor in the middle of the synagogue.
These were reserved for teachers and persons of rank, and afforded the best position from which to address the congregation.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 378.
Malicious- “Devour widow’s houses”
The prophets had railed against “making widows their prey and robbing the fatherless” (; also ; ).
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 379.
Hypocritical- “Make long prayers”
Their Fate: “They will receive greater punishment.”
The judgment of Jesus on those who practice religion for the purpose of self-advancement is blunt and stern: they “ ‘will be severely punished.’
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THE WIDOW- Humble Faith
Mark 13:41-44
mARK 12:
The Mishnah (m.
Sheq.
6:5) reports that there were thirteen Shofar-chests in the temple, each dedicated to a special offering.
These trumpetlike receptacles were, as their name suggests, shaped like a Shofar or ram’s horn, and positioned with the tapered end upward in order to prevent theft.
Into one of these receptacles (perhaps one of the latter designated for freewill offerings)
“a poor widow” deposits “two lepta” (v.
42), the smallest coinage in circulation.
The scribes are ostentatious and prepossessing, and the crowds are rich and extravagant; but by contrast this “one poor widow” contributes two of the smallest coins in circulation.
In purely financial terms, the value of her offering is negligible—and unworthy of compare to the sums of the wealthy donors.
But in the divine exchange rate things look differently.
That which made no difference in the books of the temple is immortalized in the Book of Life.
Jesus prefaces his pronouncement on the widow’s gift with solemn authority: He “summoned” (Gk.
proskaleesthai) the disciples, saying “ ‘I tell you the truth’ ” (Gk.
Amēn legō hymin, v. 43), this poor widow has put more into the treasury than all the others, for they gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.’
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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.
For Jesus, the value of a gift is not the amount given, but the cost to the giver.
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