"By teaching" the word of God in the synagogues, Jesus did not hesitate to shake his audience and force him to question himself. We have proof with this warning to distrust the scribes, not to imitate them. Jesus did not try to reassure his contemporaries, to put them to sleep like a guru, to please to satisfy his ego. On the contrary He also paid a lot. Jesus provokes us too But for what purpose?
First question: how can we not recognize ourselves in these scribes who gave only what did not threaten their savings and, therefore, their well-being? Precautionary principle? Do not we avoid taking risks in the face of the uncertainties of the future? As for the rich (Mark 10: 17-27), money is sometimes used to protect oneself from others, to protect oneself from the unknown and from the danger of the future, and to ensure against lack.
Second question: how can we not understand that by questioning the scribes with their ceremonial clothes, their search for honors and privileges, Jesus has also questioned a mode of social organization, that is to say a system that has crushed the weakest for the benefit of the rich? A revolutionary logic?
As later reversed the tables of the Temple's merchants (Mk 11: 15-19), Jesus attacked a city policy that found a justification in a way to appropriate religion, that is, God's Day We are not tempted sometimes to turn a blind eye on policies that favor us at the expense of others? Those, for example, who currently tend to restrict immigration at the border more closely, the immigration that is still in its infancy, in particular due to climate change? The rise of populism in the world, in favor of strong anti-immigration policies, in favor of the coming to power of equally strong men, goes in this direction.
Indeed, the origin of the verbal abuse of Jesus (the scribes "Devour" the property of widows) finds its source in another violence, that of injustice, the violence experienced by the widow who takes as an example, the violence of poverty. With anger barely restrained, Jesus was only diverting this violence to make his listeners aware of a situation they were not necessarily aware of, to make them react and end the injustice that could be spectators, executors or passive accomplices.
Jesus, not afraid of a certain violence – this is part of life – expressed a positive message that is a question of listening: there are no victims, the man can change the world by changing his attitude towards him, it's up to him to react. But in describing a once again violent scene in what he revealed to be scandalous, in an accusation against the vanity, the greed and the hypocrisy of the scribes, Jesus delivered another message of hope. The poor widow has put "Everything he had, everything he had to live" in the trunk for the poor. For Jesus, true worship was not the "Long prayers"but the gift. Because it is in the gift that there is the relationship with the other, and through it, the relationship with God. The place of God is not the temple, but the man. The poor widow had nothing to lose since she gave everything. But he was rich in his humanity. He had nothing to defend, nothing separated her from others; she was close to everyone.
In the form of a warning, Jesus calls us to be his disciples in our world of the 21stis century – in our planet-village – not with discourses and prayers, but, unlike the scribes, from the gift as a political, union or associative commitment. Sharing wealth is one of the main challenges of living together tomorrow.