Today's passage offers us two images: the image of the scribes, who were used to honor and respect, and the image of a poor widow who gave to the Temple the last thing she had. At first glance, we have before us...
Today's passage offers us two images: the image of the scribes, who were used to honor and respect, and the image of a poor widow who gave to the Temple the last thing she had. At first glance, we have two different themes before us, with little connection to each other. And yet there is a connection between them, though it does not stand out at once. In essence, what is at issue here is wealth and poverty.
The point is not only that the "scribes," that is, the theologians and teachers of the Law, were usually people of means, which certainly cannot be said of the poor widow. In the Gospel, as in the Bible as a whole, poverty is considered first of all not as a material condition, but as a spiritual one. One of the greatest prophets of the Old Testament, Isaiah of Jerusalem, also considered himself "poor," even though he belonged to one of the finest aristocratic families of Jerusalem and was far from destitute. His followers as well, whom the Old Testament often calls "the poor," were apparently mostly people of moderate means. These people called themselves "poor" because they considered their only support in life to be not property and not social status, but God, to whom they entrusted themselves completely and without looking back, as though apart from God they truly had nothing else on which they could lean or grasp in a difficult moment.
And the poor widow, after giving to the Temple the last thing she had, acted in exactly the same way: her gift showed that she trusted God absolutely. It is different with those who gave only part of what they had: in that case another part of their savings remains, something they can always count on. Of course, such a gift also remains acceptable to God, but the fullness of trust is not yet there. The widow, by giving everything to God, showed Him precisely that full trust. It is just such poor people whom Jesus calls "blessed" in the Sermon on the Mount.
But wealth can be expressed not only in money or property. Knowledge, honor, social position: all of these are also a kind of wealth. And genuine Gospel poverty is impossible as long as the owner enjoys his wealth, which can take forms such as those seen in the scribes described in today's story, intoxicated by the signs of honor and respect shown to them by ordinary believers. The matter here, of course, is not knowledge or status in itself, nor even the sins that can be connected with it (the mention of "devouring widows' houses" in v. 40 is hardly accidental, especially considering that encroaching on the property of a widow or orphan is a direct violation of the Law that these people taught to others). The point is that knowledge and status obscure God for those who possess them, making them believe in something that is not actually there: their own righteousness and importance in God's eyes. And then one can hardly speak of the fullness of trust in God that Gospel poverty presupposes.
4
4:12 Wonder not at the burning which is among you - This is the literal meaning of the expression. It seems to include both martyrdom itself, which so frequently was by fire, and all the other sufferings joined with, or previous to, it; which is permitted by the wisdom of God for your trial.Be not surprised at this.
4:13 But as ye partake of the sufferings of Christ - Pe1 4:1, while ye suffer for his sake,rejoice in hope of more abundant glory. For the measure of glory answers the measure of suffering; and much more abundantly.
4:14 If ye are reproached for Christ - Reproaches and cruel mockings were always one part of their sufferings.The Spirit of glory and of God resteth upon you - The same Spirit which was upon Christ, Luk 4:18. He is here termed, the Spirit of glory, conquering all reproach and shame, and the Spirit of God, whose Son, Jesus Christ is. On their part he is blasphemed, but on your part he is glorified - That is, while they are blaspheming Christ, you glorify him in the midst of your sufferings, Pe1 4:16.
4:15 Let none of you deservedly suffer, as an evildoer - In any kind.
4:16 Let him glorify God - Who giveth him the honour so to suffer, and so great a reward for suffering.
4:17 The time is come for judgment to begin at the house of God - God first visits his church, and that both in justice and mercy. What shall the end be of them that obey not the gospel - How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe.But good men, having already sustained their part, are only spectators of the miseries of the wicked.
4:18 If the righteous scarcely be saved - Escape with the utmost difficulty. Where shall the ungodly - The man who knows not God. And the open sinner appear - In that day of vengeance.The salvation here primarily spoken of is of a temporal nature.But we may apply the words to eternal things, and then they are still more awful. Pro 11:31.
4:19 Let them that suffer according to the will of God - Both for a good cause, and in a right spirit. Commit to himtheir souls - (Whatever becomes of the body) as a sacred depositum. In well doing - Be this your care, to do and suffer well: He will take care of the rest. As unto a faithful Creator - In whose truth, love, and power, ye may safely trust.
5
5:1 I who am a fellow - elder - So the first though not the head of the apostles appositely and modestly styles himself.And a witness of the sufferings of Christ - Having seen him suffer, and now suffering for him.
5:2 Feed the flock - Both by doctrine and discipline.Not by constraint - Unwillingly, as a burden. Not for filthy gain - Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is more gain, a large salary!Is it not astonishing that men can see no harm in this? that it is not only practised, but avowed, all over the nation?
5:3 Neither as lording over the heritage - Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions. There is one flock under the one chief Shepherd; but many portions of this, under many pastors. But being examples to the flock - This procures the most ready and free obedience.
5:5 Ye younger, be subject to the elder - In years. And be all - Elder or younger. Subject to each other - Let every one be ready, upon all occasions, to give up his own will. Be clothed with humility - Bind it on, (so the word signifies,) so that no force may be able to tear it from you. Jam 4:6; Pro 3:34