Mark 12:41-44-- Sacrifice of the Poor

And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. A poor widow came and put in two small copper coins, which amount to a cent. Calling His disciples to Him, He said to them, "Truly I say to you, this poor widow put in more than all the contributors to the treasury; for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on."

Jesus ceases his public teaching, and sits in the court of the temple, staring at people as they give.  Some gave a huge amount of money, and some gave less, but finally there came a widow who gave only two insignificant coins.  Jesus points out that from the givers’ standpoint, the widow gave more than the others—for all the other givers gave their extra, their disposable income.  However, the widow gave her last two cents, everything she had to live on.

There are two points being made here: First of all, God is not interested in the amount we give, but he is more interested in the sacrifice we show when giving.  When we give everything we have, we display full faith.  But the one who only gives out of what they can afford, gives out of not faith at all, but only a shallow obligation.

Secondly, in conjunction with the previous paragraph, this shows how scribes cause the houses of widows to be devoured.  They are the ones teaching that the temple should be provided for with a tax—the same from the poor as from the rich.  In this way, the wealthy give out of what they can easily afford, while the truly poor have to give everything, or else they give nothing.  This is an imbalance, and an injustice against the poor.  However, we notice, that the poor are praised when they give everything, but the scribes are condemned when they teach that the poor must give everything.  However, Jesus himself clearly teaches that the wealthy should give everything to the poor (Mark 10:21; Luke 12:33).  What seems to be implied is: Teachers should teach the poor to give what they can, and praise them when they give all they have.  However, teachers should not be easy on the wealthy, but teach them to give until they have nothing left.

There are two kinds of faith: The faith of surrender to God and the faith of love.  For most of us, in our everyday lives, when we display faith, we do one or the other.  We can love God or we can love others.  However the Orthodox have a saying, "Giving to the poor is prayer."  Many understand the deep connection between loving the needy and loving God.  For God is the protector of the poor, the one who hears the cries of the poor.

This means that insulting, or putting too much a burden on the poor, is a sin.  For those who oppress the poor the sin is deep.  Those preachers who command sacrifice to God without taking into account the cost to their poor congregation; the employee who denies employees a wage which allows them housing; a country which taxes the poor more than they can afford; an apartment manager who pockets profits but doesn't care for his tenants' homes; neighbors who call the police on their peaceful neighbors who happen to be without a home-- these sins are not winked at by God.  These are called "devouring widow's houses" by Jesus.  And those who obtain profit from another's poverty, will have all they possess taken from them and given to those who give to the poor.

To offer sacrifice is noble and rewarded by God.  To demand sacrifice is sin.

Mark 12:38-40-- A Position of Respect

In His teaching He was saying: "Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, who devour widows' houses, and for appearance's sake offer long prayers; these will receive greater condemnation."

After having had debates with a number of different scribes, Jesus reproaches the scribes in general.  He is not condemning all of the scribes, but he is pointing out certain characteristics of scribes that are not acting in accordance with the law of God they claim to study and obey.  Jesus is teaching all the crowds while in the temple, and he is warning them away from certain teachers.  He mentions five actions of teachers that should be avoided: those who wear long robes, those who seek after flattering statements in public places, those who seek the honorable seats in public places, those who take widows’ houses from the widows, and those who speak out long prayers to impress others. 

The main characteristic Jesus is condemning is that of seeking out honor from other people.  In his other teaching, Jesus says that one who seeks the honor of men will not gain the honor of God (Matthew 6:1-4; Luke 6:22-23, 26).  In this passage, Jesus says that such men will gain the “greater condemnation”—or the condemnation on judgement day.  Jesus had already mentioned that leaders following him would need to seek humility, not great positions or honor.  One of the characteristics, however, is different from the others, which is “devouring widows’ houses.”    In this case, Jesus is stating that some scribes are stealing houses from widows.  Jesus already described some who did this by having the money set aside for one’s parents when they are old to be set aside for “God’s purposes” (Mark 7:10-13).  In the next section, Jesus points out another way in which widows are impoverished.

I have spoken to a number of different pastors, and their motivations vary tremendously.  What surprises me, however, is the percentage of pastors who are in it for the money.  That doesn't mean they think to get rich (although a few do), but they see church leadership as a profession which has a decent salary and some good benefits which they can raise their family with.  It's a position of respect, and people listen to one's wisdom.

While I do not deny any pastor the opportunity to obtain a decent wage, if that is what church leadership means to a pastor, I would recommend that they leave.  Being a pastor is a gift, and a calling, and it is just as much a call to poverty and hatred as it is a good salary and respect. Being a pastor is about sacrificing oneself for others, it is about surrendering oneself, it is about giving to the needy with whatever you have.

I had a pastor call me, asking if I knew about any housing opportunities for his friend, who was a vet and was about to be homeless.  I chatted with him about some possibilities, but no real ideas came up, so we hung up.  I prayed for his friend and then a realization hit me, so I called the pastor back.  "You know, as I was praying for your friend, I realized that the organization that should help your friend is you.  I would look and see if you had a spare room or some way to help him out yourself."  He gave me a cursory reply and that was all. 

Church leadership is about humility and sacrifice.  If we aren't ready to do that, we should find another job.

Mark 12:35-37-- No Answer

And Jesus began to say, as He taught in the temple, "How is it that the scribes say that the Christ is the son of David? David himself said in the Holy Spirit, 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT HAND, UNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET."' David himself calls Him 'Lord'; so in what sense is He his son?" And the large crowd enjoyed listening to Him.

Jesus was teaching in the temple, and he offered one more question to perplex his listeners.  Jesus quotes from Psalm 110:1, which is generally recognized as written by David, and also is about the King of Jerusalem.  In this verse, Jesus says, David calls the Messiah his “lord”.  But how can that be, if the Messiah is the son—descendent or under the authority—of David?  Jesus states it as a contradiction—one cannot be both a “son” of someone and the “lord” of someone.  So how does anyone put it together?  

The answer is not given, but in all probability Jesus saw himself as the Son of Man and the Son of God, not so much the son of David.  In other words, Jesus’ line is greater than that of David, and his authority is greater than that of David—the Messiah is not just ruling over what David ruled, but he is ruling over what God rules.  Thus David would call him “lord”.  Even so, the question mystified some and entertained many.  At the end of the confrontation, Jesus came out ahead, for he answered all of the questions of the rulers, but they could answer none of his.

There are many Bible passages that are a mystery, a difficulty, a puzzler.  Some think they have found the answer to this or that passage, and then it becomes "orthodox" to them  "Orthodox" is just another way of saying, "You either accept my answer to this mystery or God hates you."

Notice that Jesus asked the question, and no one felt free to give an answer.  This isn't because they didn't have an answer.  But they knew their answer had holes in it, it wasn't complete, and they didn't want to expose their incomplete answers to Jesus, and so have him show it to be inadequate.  

There's nothing wrong with our incomplete answers. We are only human, we aren't expected to know everything. Jesus leaves us with a question, an enigma, and he doesn't give an answer.  There are times that a specific answer isn't necessary.  I may not need to know how the atonement works or the nature of God or how God works in my life.  All I really need to know is that I can trust Him to deliver me when I am enslaved.  If my theology gets in the way of my trust, or someone else's trust, then perhaps my answers aren't so important after all. 

Mark 12:28-34-- Love God, Love Others

One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?" Jesus answered, "The foremost is, 'HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.' The second is this, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.' There is no other commandment greater than these." The scribe said to Him, "Right, Teacher; You have truly stated that HE IS ONE, AND THERE IS NO ONE ELSE BESIDES HIM; AND TO LOVE HIM WITH ALL THE HEART AND WITH ALL THE UNDERSTANDING AND WITH ALL THE STRENGTH, AND TO LOVE ONE'S NEIGHBOR AS HIMSELF, is much more than all burnt offerings and sacrifices." When Jesus saw that he had answered intelligently, He said to him, "You are not far from the kingdom of God." After that, no one would venture to ask Him any more questions. 

After three challenges, a scribe comes up who asks Jesus an honest question.  He wishes to know what the most important command is.  Jesus gives him two—Deuteronomy 6:4-5 and Leviticus 19:18.  The first was quoted everyday in the Jewish devotion to God, and is called the Shema, after the first Hebrew word in the sentence.  Jesus calls this the most important law, partly because it is given so much emphasis in Deuteronomy, even more than the ten commands in Deuteronomy 5.  But also because one could obey every command, but still not be devoted to God.  And being devoted to God is the heart of having a true relationship with him.  In the ten commands, worshipping God, not worshipping idols, not taking God’s name in vain and obeying the Sabbath all are commands focused on being devoted to God.  The second command focuses on loving your neighbor.  To love your neighbor is to act with benevolence toward all others.  This is the focus of the last six commands of the ten.  All obedience is focused on one of these two things.  The scribe also points out that without the devotion and benevolence, then obedience is pointless.  Jesus rewards the scribe with a rare word of praise, because he understands the basic principles of the law of the kingdom.

So many focus on their love of God, wanting purity and holiness, but despising those who fall short of purity.  Yet to fail to love others is to fail to love God.  If we do not love the impure, we fall short of the holiness of God.

So many focus on their love of people, creating peace and harmony on earth, but they ignore their Creator.  They forgot that God, too, is a person, a neighbor, an object of love.  If we do not love God, we do not love all people.

Thus does the love of God and the love of neighbor completely intertwine.  To skip one love is to skip love altogether.

Mark 12:18-27-- A Final Shot at Justice

Some Sadducees (who say that there is no resurrection) came to Jesus, and began questioning Him, saying, "Teacher, Moses wrote for us that if a man’s brother dies and leaves behind a wife and has no child, his brother should marry the wife and raise the children for his brother. There were seven brothers; and the first took a wife, and died leaving no children. The second one married her, and died leaving behind no children; and the third likewise; and so all seven left no children. Last of all the woman died also. In the resurrection, when they rise again, which one's wife will she be? For all seven had married her." Jesus said to them, "Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, ‘I am the God of Abraham and the God of Isaac, and the God of Jacob '? He is not the God of the dead, but of the living; you are greatly mistaken."

The next group that had a bone to pick with Jesus was the Sadducees. They were a school as old as the Pharisees, attempting to change policy.  At the time of Jesus, the Sadducees had the upper hand, as most of the priests were of the Sadducee party.  The Sadducees believed that God’s word consisted only of the five books of Moses, and that the rest of the Bible should not be considered truly inspired.  Because of this, they did not believe in the resurrection from the dead, for they did not see it taught in the Torah.  And so they confronted Jesus for his belief in resurrection.  They invented a story about a woman who ended up marrying seven brothers.  This could potentially happen, through a law called the levirate law, where a brother would marry his brother’s widow if they had no children in order to allow the brother to have descendants.  This situation the Sadducees proposed, while stretching the possibilities a bit, really did happen with three brothers in Genesis 38:6-11. 

Marriage in ancient times was not just a commitment, but authority of a husband over his wife.  So the question is, which one of the brothers has authority over her? Jesus answered them doubly.  He answered both what is real in the resurrection, as well as that resurrection is in the Torah.  In the first, Jesus is saying that in the resurrection there is no need for marriage.  What is implied is that the point of marriage is to create a context in which children can be raised—and since everyone in the resurrection will live forever, eternal life will not be created anymore through having children.  Even as the angels in heaven are perpetual, and so have no need of children, so will be those in the resurrection.  The second answer (to the question they did not ask) is whether there is resurrection in the Torah.  Jesus quotes Exodus 3:6—a book written by Moses— in which God refers to himself as the God of Abraham, Isaac and Jacob.  Jesus then says that if these three were dead eternally, God would not refer to them at all, for he is God of the living.  The dead—spirits in the place of the dead—are under Sheol or Death.  Thus, they will be resurrected, or else God would not call them his. 

It is easy to focus on Jesus' teachings on love and humility and think that this is the ultimate teaching of Jesus and that his teaching on the final days is insignificant.  Certainly, Jesus' ethical teachings is significant, but if we neglect Jesus' teaching on the resurrection, we miss out on an essential part of God's redemption.

Abraham and Jacob are two examples of people who lived miserable lives.  They obtained only the bare essentials of God's example, but their lives were full of being faithful to God for almost nothing.  Jacob suffered at the hands of his children for the full end of his life and Abraham surrendered his father's inheritance for land that he would never receive.  Even so, good, loving people give up everything for those whom they love, but obtain nothing for themselves.  In the end, it looks like God asks for much, while giving little.  There are big promises, but few of these promises see fruition in a good person's life. 

The resurrection is the hope that those who love will receive what they deserve.  It is the redemption, not only of those who live in the time of the kingdom of God, but of all who came before.  It is the reward of the patient, and the redemption of the humble who suffered for nothing.

The resurrection is the second chance at life for the slave who suffered under a master all his life.  It is the opportunity for the abused wife to obtain happiness.  It is the chance for those who died homeless to have a home.  It is God's true love to all those who lived miserable lives so that others might live freely.

Without the resurrection, there is no true justice.