Sunday School Lesson
Introduction
Today’s texts from Matthew and Mark follow a series of exchanges between Jesus and His opponents during His final public ministry in Jerusalem. These opponents included scribes and Pharisees. Scribes served the vital role of copying Scripture by hand in an era that did not have copy machines, electronic texts, etc. A scribe was therefore recognized as an expert in the Scriptures. Scribes were held in high esteem. Pharisees, for their part, were advocates of a particular way of interpreting Scripture (compare Acts 23:8). This group believed that God would restore or maintain His favor on the Jewish people only if they kept His law faithfully. To ensure that they did so, the Pharisees “built a fence” around the law by developing oral traditions as legal commentary regarding how to apply God’s written ordinances. Pharisees thought that people wouldn’t even come close to violating God’s written law if they adhered to these oral traditions. Most Pharisees probably did not believe that God was overly concerned with the minor details of their oral tradition. But they did believe that devout Jews honored God by not violating the law as they followed detailed traditions. Pharisees were held in high esteem by most Jews, even if they did not strictly follow the Pharisees’ traditions. In contrast to these is the widow who appears in the second of our two texts for today. Widows were especially vulnerable in biblical times. Those who lacked sons or other male relatives were essentially left without means of support. They might earn some coins selling handwork, but few could make a living by doing that. As a result, many widows depended on the generosity of the community to survive. God’s law required such generosity (Deuteronomy 24:19-21; compare Acts 6:1; 1 Timothy 5:3), but those needs were easy to overlook. A widow without family or community support was in a desperate situation. She had nowhere to turn but to God (Deuteronomy 10:18; 1 Timothy 5:5).
Hypocrisy Exposed
Matthew23:2-7KJV
2 Saying, The scribes and the Pharisees sit in Moses’ seat:
3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
Mark 12:38-40KJV
38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
39 And the chief seats in the synagogues, and the uppermost rooms at feasts:
40 Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
Speaking “to the multitude, and to his disciples” (Matthew 23:1), Jesus affirms the importance of the position of the scribes and the Pharisees. The expression Moses’ seat does not refer to a literal place to sit. Rather, it speaks to the position of those who guide Israel in understanding God’s law. Jesus is affirming what the audience believes: these teachers are in a vital position. Those of us who are familiar with the story line of the Gospels may tend to think of scribes and Pharisees as obviously wicked. But for Jesus’ audience, they are the most highly respected people. We can better hear the significance of Jesus’ harsh words (below) against that background. Here Jesus highlights that problem. The scribes and Pharisees have become prominent because of their expertise in the law. But from positions of prominence they use that expertise to manipulate people and take advantage of them. This is not consistent with the ideal of sitting in Moses’ seat: interpreting rightly the law of the God who liberates His lowly people from oppression. To say, and do not fits a description that Jesus applies elsewhere: hypocrite (Matthew 23:13-29; etc.). Hypocrite is the Greek word for “actor,” and hypocrites are those who appear to be something they are not. This description refers to the religious leaders’ claims to honor God when their actions show that they use their teaching to disobey Him (example: Mark 7:9-13). The ultimate expression of their hypocrisy is their claim of allegiance to God while rejecting God’s very Son, who stands in their midst. Jesus has already affirmed that the true subjects of God’s kingdom do their righteous deeds where only God can see (Matthew 6:1-18) so that God is glorified (5:16). This is the righteousness that exceeds that of the scribes and Pharisees (5:20). But the hypocritical religious leaders are focused not on serving God but on receiving honor and prestige from other people. Jesus drives His point home by citing prominent parts of the Pharisees’ appearance. Phylacteries are small leather boxes containing pieces of parchment on which are inscribed Scripture passages. This custom probably began with a literal application of the instruction to bind the law on one’s hand or forehead (Deuteronomy 6:8; 11:18; compare Exodus 13:9, 16). The borders of their garments are fringes attached to the edges of the shawl worn by devout Jewish men. The strings of the fringe serve as a memory device (Numbers 15:37-40). Jesus’ critique is not of the phylacteries and fringes themselves. (Some think that Jesus himself may have worn the prayer shawl; see Matthew 9:20, 21.) Rather, He is critiquing the pursuit of prominence reflected in ostentatious display. Those who seek the approval of people already have their reward (6:1, 2, 5, 16). They have no standing with God, whom they effectively ignore.
Humility Exhorted
Matthew 23:8-12KJV
8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9 And call no man your father upon the earth: for one is your Father, which is in heaven.
10 Neither be ye called masters: for one is your Master, even Christ.
11 But he that is greatest among you shall be your servant.
12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Now Jesus explains the heart of the religious leaders’ error: their desire for prominence among people is effectively an act of rebellion against divine authority. Since all people bear God’s image, then all ye are brethren—equal to one another. We ultimately live under the authority not of greater, more powerful humans but under the authority of God Almighty. Being a teacher of God’s Word is indeed honorable, as Jesus says (vv. 2, 3, above). But to seek prominence and power through that role means pursuing a position that can belong only to God. Like the title Rabbi, the word father can be used to refer to teachers of the law, though it is likely reserved for great figures of the past (Acts 3:13; etc.). Because Israelites refer to God as Father, and Jesus himself does so quite often, this term especially highlights the way that those seeking prominence end up trying to usurp God’s authority. The one enthroned in heaven has authority greater than any upon the earth. The word masters refers to respected, authoritative teachers. Again, seeking the prominence implied by such an honorific amounts to displacing divine authority. There is but one ultimate Master, and He is Christ. This word means “anointed one,” referring to the great king promised by God. With this turn of phrase, Jesus brings into focus the essence of the issue. Seeking power over others means usurping God’s power, but the power of Christ is not the kind that seeks prominence and status. Jesus exercises God’s power in a way very unlike that of the prideful religious leaders. This helps us understand that Jesus is speaking of much more than which terms are appropriate as titles for leaders. It is not a question of what terms we use but what we mean by them. That in turn is a question of how we understand ourselves and how we understand God.
Humility Expressed
Mark 12:41-44KJV
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
As Jesus concludes His condemnation of the religious leaders, He takes a seat near the place where offerings for the temple are received (compare 2 Kings 12:9). Historical sources tell us that 13 trumpet-shaped receptacles for this purpose stand in the temple’s Court of Israel, where only Jewish men and women are allowed. Mark notes that those who are rich place large offerings in the receptacles. Since all money at the time is minted from metal, a large offering is very obvious because numerous coins clang as they are tossed in. By contrast, the offering of a certain poor widow is tiny, only two mites. A mite is a small Roman coin, the name of which literally means “thin.” We estimate its value at 1/128 of a day’s wage. Two such coins would seem to be an insignificant gift. Now we understand why the widow’s offering is greater than that of the rich people. For those with an abundance, a large offering requires minimal trust in God. Those with great resources can still expect to have plenty to meet their needs and even their wants. The widow, however, is destitute. What she has is too little to live on. She has nowhere to turn but to God. Her offering expresses utter trust in and dependence on Him.
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