The Cross Walk: Self-Sacrifice Part 2
Going Deeper into the Scriptures
As we take up this dimension of Self-Sacrifice, we will notice some overlap with Self-Denial. The same observation will hold true when we come to Self-Giving. All of these dimensions of the Cross Walk are highly interrelated and mutually dependent upon one another. It is as if we took three, still pictures of a person walking so that we could examine certain mechanics involved in the act of walking. But the act of walking is when these features and components all come together in an integrated, fluid and coordinated motion. And so it is with The Cross Walk.
Let me build off of these rich insights and inspirations that you have shared.
First, let’s get a large picture of this account in Jesus’ ministry. Luke says that Jesus was observing the offerings persons were making “into the treasury”. In Luke’s Gospel, Jesus had enter Jerusalem under all the fanfare of the new King and Messiah - what we now celebrate as Palm Sunday. This event is followed by His driving out the money exchangers in the Temple - that is, were the buying and selling of sacrificial animals. It was also where the exchange of various Roman and city currency for the Temple’s currency occurred. This was indeed a lucrative racket given both the lower exchange rate for the secular currency and the fee charged by the Temple to do so - two denarii or two days’ wages!
From here on, Luke records Jesus’ at various times in the Temple area teaching. It was Jesus’ custom to do so just outside the Women’s Courtyard near Solomon Porticos (which is where we find the early Church meeting regularly in Acts). At this area of the Temple grounds Jesus and the religious rulers of the Sadducees and Pharisees would often confront one another.
The Second Temple built by King Herod covered over 35 acres. The Treasury was located in the Women’s Courtyard which contained 13 treasury boxes with trumpet shaped tops. This courtyard was surrounded on three sides by colonnades. In the corners, there were chambers in which firewood, oil and wine were stored along with areas for ritual washing. It was open to all believers and had gates on each of the three sides; however, the main entrance was called the Beautiful Gate to the east whose massive Corinthian brass gates were so heavy that it required two strong men to open them. Also in the Women’s Court stood the mighty candleholders that illuminated the courtyard at night during the Feast of Tabernacles.
Persons would come to the Treasury to offer their gifts as well as fulfill the annual Temple tax of half a shekel by every male Jew of age a month before the Feast of Passover (see Matthew 17:24-25). So, Jesus is here in this area observing people’s offerings.
Pablo T. Gadenz, Catholic Commentary of Sacred Scripture: The Gospel of Luke, p.331. (c) Baker Publishing Company
The moral and practical concerns for the care and treatment of widows is paramount in the Old Testament. Time and again the Prophets call the people of God to account for the treatment of orphans, widows and the poor. This same concern is paramount in the early Church as we see in Acts 6:1. God has a preferential option for the poor and vulnerable, which we as Catholics continue to emphasize through the Church’s Social Teaching. We recall the widow of Zarephath (1 Kings 17:10-16) and the prophetess Anna (Luke 2:37). Perhaps Jesus’ personal human experience of His mother’s, the Blessed Virgin Mary, widowhood along with this deep moral heritage (not to mention His divinity), brings heightened awareness and sensitivities to the widow He is observing.
Jesus brings attention to this widow, who gives out of all that she has rather than just a token from her abundance. She gives what would be in equivalence to two pennies - leptons, 2 copper coins, 128 leptons would comprise a day’s wage of a denarius. Her sacrificial offering is held up before His apostles as the standard, the model for being His authentic disciples. Jesus remarks,
“…those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood.”
Jesus by contrasting others’ “surplus wealth” (perisseuo = over and above; superabounding; exceeding) and the widow’s “poverty” (usterema = far behind; greatly lacking; deficits) is setting forth this great gap and difference between the two. After all, wealth was a sign of God’s favor and blessing. But Jesus says that this widow has made the greater gift. Indeed, she has given to God all that she had to live on! She is evidence of true faith and generosity. This widow for Jesus was antithetical to everything that so led Him to drive out the money exchangers and merchants. She met God’s generosity with generosity. Though poor, this widow was a stranger to scarcity thinking.
What stands out for me in the image is this: no one cares to notice the Widow - she isn’t deemed worthy of attention. The man standing at the treasury box with her seems to have his money bag out on the treasury chest for al to see. He also seems to be deliberating as to how much to put in - contrasted to the widow’s 2 coins. She seems so small and frail - notice even the contrast of her clothing.
What we come to realize in this account of Jesus’ ministry is what the spiritual transforming process Self-Sacrifice seeks to bring about in the soul. That’s what we’ll explore next!
