On the surface, the story of the Widow’s Mite appears so simple. A widow, amid utter poverty, gives everything she has to God. Jesus declares that she has given more than all those who gave from their abundance. 

It is a beautiful thing to give. Jesus often tells us “the measure you give will be the measure you receive” (Mark 4) Scholars tell us the Temple treasury supported the daily feeding of widows. So imagine this widow finding her daily bread at the Temple, feeling she had enough, wanted to participate in caring for others, and she gave back. 

Feeling enough is pretty elusive, but Paul writes “I have learned to be content with whatever I have. I know what it is to have little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well-fed and of going hungry, of having plenty and of being in need. I can do all things through Christ who strengthens me. In any case, it was kind of you to share my distress’  (Philippians 4) Paul inside a Roman Prison writes to thank the church at Philippi for sending money or a care package. Rome did not care if prisoners went hungry.  I wonder if the poverty of prison somehow released contentment with Paul’s soul? Maybe our widow knew God’s contentment that surpasses all things?   

Jesus has a lot to say about money, like “sell your possessions and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.” (Luke 12) and “You can not serve God and wealth.” (Matthew 6) Last week we considered Luke 19, “If you wish to be complete, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.”  Jesus tells a person with an abundance of possessions to sell them and “give the money to the poor”,  so does it make sense for Jesus to celebrate when a penniless widow gives away her last two copper coins?

Addison G. Wright in an article entitled “The Widow’s Mites: Praise or Lament?—A Matter of Context” asks us to think about who Jesus is and then asks ourselves if we think Jesus was happy to see the widow give away her last few pennies?  What does the context say?   

Just a few days before our widow’s story, Jesus entered the Temple and “overturned the tables of the money changers and those who sold doves”. The money changers took the peoples hard earned Roman coins and exchanged those for Temple coins. Roman coins, engraved with pagan images and blasphemous imperial titles, were not allowed in the Temple. The money changers made a pretty penny exchanging coins. Sacrificial doves were all the poor could afford. Mary and Joseph offered a dove offering after Jesus’ birth.  Shutting down the Temple, Jesus taught “it is written “God’s house shall be called a house of prayer for all the nations” But you have made it a den of robbers.”   Was our Lord, who flipped over the exchange tables, holding up the widows’ generosity or calling out the rich and comfortable?    

In Mark 12, Jesus is questioned by an odd assortment of religious, cultural and political leaders, from Pharisees to those loyal to King Herod. Herod’s Temple and Herod’s Palace shared sidewalks!  The culture leaders ask “Is it lawful to pay taxes to Caesar” or do you support the oppressive system? Seeing the trap Jesus responds. “Why are you putting me to the test? Bring me a denarius and let me see it.”  The sanctimonious inquisitors just happen to have a banned pagan coin inside their coat pockets. Jesus asked, “Whose head is this and whose title?” They answered, “Caesar’s.” Jesus said to them, “Give to Caesar the things that are Caesar’s and to God the things that are God’s.”  With some reading and study I could preach a sermon about that, but today, let’s simply note that the context of the Widow’s Mite story is conflict with Jerusalem’s religious and political elites.       

After Jesus’ interrogation ends, Jesus debriefs the disciples. “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 condemnation.”  Scholars do not think there was an actual “Blessing for the Stealing of a Widows House”, no Jesus is likely making a broader condemnation of leaders who stand by silently offering spiritual comfort as the powerful exploit poor people. Jesus names Jerusalem’s cultural heroes, who always get the best seats at the church and the colosseum, enjoy fine meals, walk the red carpet, have a million followers, and are greeted with respect in the marketplace- while poor people struggle with housing.    

Jesus then sat down where he could see what people put into the Temple offering kiosks. Maybe we could get some of these “Jesus is watching stickers” for our offering plates and wallets.  It is true! Jesus and the disciples watched as “many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny.”  Jesus pulled the disciples in close and said, “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.”   Is Jesus calling us to notice how little rich people actually put into the treasury?

Addison Wright notes that Jesus does not pronounce a blessing on the widow’s mites. Jesus does not say “blessed are you daughter, your giving has made you rich” or tell the disciples “go and do likewise”.  Is Jesus lamenting the way things are?  Does Jesus lament a nation that invites billionaires to the White House while setting the minimum wage at 7.25 an hour and withholding SNAP benefits? 

The book of James thunders “is it not the rich who oppress you, who drag you into court, who defile God’s glorious name?… Listen, you who live on the earth in luxury and in pleasure, the wages of the laborers who mow your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts.”  Maybe part of our stewardship is lamenting the way things are? Maybe we need to become aware of leaders who walk around in fine robes, get the best seats, eat the best meals, and garner our collective admiration, while ignoring the poor, before we can imagine a world where everyone has enough? Maybe part of building God’s kin-dom is lamenting and resisting inequity, injustice and oppressive systems? 

What if we envisioned marketplaces not subservient to corporate profits, but organized around care for workers, the environment, and the common good? What if we conducted our business remembering the Levitical covenant , “ When you harvest your land’s produce, you must not harvest all the way to the edge of your field; and don’t gather up every remaining bit of your harvest. Also do not pick your vineyard clean or gather up all the grapes that have fallen there. Leave these items for the poor and the immigrant; I am the Lord your God.”

 What if we stopped worshipping wealth and started remembering that God commands us to take care of neighbors, strangers, and immigrants?  What if we worked for a world where all work is noble and all workers beloved children of God worthy of living wages, affordable housing, basic healthcare, first class education, and access to nutritious food?  What if we brought those values to our prayer journals, giving statements, conference rooms, and ballot boxes?  What if we reimagined our money story, not as one of poverty, but one of abundance? What if we looked around and saw our own personal abundance? Oh friends, may we find contentment not in gathering up more and more, but in freely giving our lives to God and neighbor. Amen