Upending the Parable of The Widow's Mite: Witnessing Systems of Harm
Photo by Annie Spratt on Unsplash
Stories about what we think about money, or what we think God thinks about money, are profoundly important. Our money narratives impact scripture and can shape how we hear and interpret scripture. Fostering feelings of guilt or shame, they can serve as a barrier to receiving the good news of the liberating love of God.
The story of the widow’s mite from the Gospel of Mark is frequently utilized in sermons across denominations during annual giving campaigns. While often used to provoke individuals to faithfully consider their giving to the Church, unlike the wealthy young ruler found earlier in Mark (chapter 10), here Jesus does not prescribe action or lift up the widow as an example for others to follow:
He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. (42) A poor widow came and put in two small copper coins, which are worth a penny. (43) 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. (44) 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: 12:41-44)
A close reading of Mark 12: 41-44, especially interpreted through the lens of the Law found in Deuteronomy (14:22-29), stirs up important questions about an often used stewardship approach that interprets this as an object lesson from Jesus regarding individual, sacrificial giving: a person of limited means asked to give generously beyond their livelihood.
Rather, Jesus is observing and commenting on predatory and exploitative political and social practices. Read in this refocused way, the story reveals the negative impact those that misuse the Temple system had on the marginalized, specifically this widow. Reinforcing this interpretation is Jesus’ own words, often found throughout the gospels quoting Deuteronomy, to highlight and condemn the predatory practices of the day.
Jesus was concerned about how money and possessions were used within larger systems, and utilizing this pericope, frames his observation as directed at the Temple treasury rather than the widow, and draws a corollary between the unjust systems experienced both then and now.
When reading this selection of text from Mark, one might rightly ask the question:
“Where is Jesus pointing our attention ? Where is the moral weight of this story? Is it with the widow or the treasury?”
How one answers these questions dramatically shapes the interpretation of the passage. Fellow Church Anew contributor Walter Brueggemann’s Money and Possessions presses this question:
“It is astonishing that we in the west have been schooled to read the Gospel narratives through a privatized, otherworldly lens that has transposed the story into an individualized, spiritualized account…Jesus was focused on issues related to money and possessions, the ways they are deployed in a world governed by God, and the ways in which they define and key social relationships.”
Brueggemann points to a Jesus who not only was deeply concerned about the ethical use of money and possessions within systems, but in keeping with Mark’s context, saw the necessity of fulfilling the Law found in the Torah.
Before the destruction of the Temple the treasury functioned as a vehicle to fulfill the demands of Torah for the collection of economic aid for those regularly dispossessed, namely widows. By giving to the treasury, the rich and those with means were fulfilling their responsibilities, so that the widow did not have to. In fact, widows were not required by Law to give to the Temple. Given that she was not under any obligation to give (and in light of the fact that she contributed her two remaining coins), this parable challenges the interpretation that the widow is motivated by generosity. In fact her motives remain unclear. What is important to note is that the wealthy are not taken to task for contributing to the system. Rather, in the passages just before this text, it is the scribes that would “devour the houses of widows” (Mark 12:40) that perpetuate an inequitable and unjust system.
This challenges many western narratives about money. We do not see any passage within this text that suggests Jesus is asking others to give sacrificially or to reflect on their own individual giving. Rather, his words seem almost intended to shame those who would receive a widow’s last coins.
In the wake of crisis after crisis from the last few years, many are calling for reordering of our faith communities and systems. We see the dispossessed and marginalized still fighting for rent relief, for justice from consumer predatory practices, and the regular practice of philanthropic redlining which limits what additional services are provided.
Throughout Mark we witness Jesus concerned about the use of money in larger systems. This preexisting concern provides a consistent basis for the argument that Jesus’ attention was not focused on the sacrifice of the widow, for whom we do not know of her actual motives for giving, but for the predatory economic practices of the day. When viewed not in the interpretative lens of an individual giver, but through a wider analysis of broader systems of injustice, the Jesus in Mark’s gospel provides relevant spiritual insight to be utilized by contemporary readers today.
How might shifting the focus away from individual thoughts on giving to systems that do financial harm release problematic narratives this fall?
How might Jesus’ witness of predatory practices invite us into the liberating love of God? And, living in that love, might we respond?
This fall is an important time to ask what narratives need to be released and how we might reorder our lives together.
