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
4:1 I charge thee therefore - This is deduced from the whole preceding chapter. At his appearing and his kingdom - That is, at his appearing in the kingdom of glory.
4:2 Be instant - Insist on, urge these things in season, out of season - That is, continually, at all times and places. It might be translated, with and without opportunity - Not only when a fair occasion is given: even when there is none, one must be made.
4:3 For they will heap up teachers - Therefore thou hast need of "all longsuffering." According to their own desires - Smooth as they can wish. Having itching ears - Fond of noveltyand variety, which the number of new teachers, as well as their empty, soft, or philosophical discourses, pleased. Such teachers, and such hearers, seldom are much concerned with what is strict or to the purpose. Heap to themselves - Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. Probably they send out one another as teachers, and so are never at a loss for numbers.
4:5 Watch - An earnest, constant, persevering exercise. The scripture watching, or waiting, implies steadfast faith, patient hope, labouring love, unceasing prayer; yea, the mighty exertion of all the affections of the soul that a man is capable of. In all things - Whatever you are doing, yet in that, and in all things, watch. Do the work of an evangelist - Which was next to that of an apostle.
4:6 The time of my departure is at hand - So undoubtedly God had shown him. I am ready to be offered up - Literally, to be poured out, as the wine and oil were on the ancient sacrifices.
4:8 The crown of that righteousness - Which God has imputed to me and wrought in me. Will render to all - This increases the joy of Paul, and encourages Timotheus. Many of these St. Paul himself had gained. That have loved his appearing - Which only a real Christian can do. I say a real Christian, to comply with the mode of the times: else they would not understand, although the word Christian necessarily implies whatsoever is holy, as God is holy. Strictly speaking, to join real or sincere to a word of so complete an import, is grievously to debase its noble signification, and is like adding long to eternity or wide to immensity.