1st Reading – 1 Kings 17:10-16
In those days, Elijah the prophet went to Zarephath.
As he arrived at the entrance of the city,
a widow was gathering sticks there; he called out to her,
“Please bring me a small cupful of water to drink.”
She left to get it, and he called out after her,
“Please bring along a bit of bread.”
She answered, “As the LORD, your God, lives,
I have nothing baked; there is only a handful of flour in my jar
and a little oil in my jug.
Just now I was collecting a couple of sticks,
to go in and prepare something for myself and my son;
when we have eaten it, we shall die.”
Elijah said to her, “Do not be afraid.
Go and do as you propose.
But first make me a little cake and bring it to me.
Then you can prepare something for yourself and your son.
For the LORD, the God of Israel, says,
‘The jar of flour shall not go empty,
nor the jug of oil run dry,
until the day when the LORD sends rain upon the earth.’”
She left and did as Elijah had said.
She was able to eat for a year, and he and her son as well;
the jar of flour did not go empty,
nor the jug of oil run dry,
as the LORD had foretold through Elijah.
The books of 1 Kings and 2 Kings were originally a single narrative in the Hebrew Scriptures, but they were later divided into two parts for practical reasons. This separation happened when the Hebrew text was translated into Greek in the 3rd century BC, producing what is known as the Septuagint. The Septuagint’s Greek translation expanded the length of the text significantly, making it more manageable to copy, read, and reference if split into two scrolls. The tradition of dividing Kings into two books continued in the Latin Vulgate and was later adopted by most modern Bibles.
Together, the two books chronicle the history of Israel from the last days of King David through the era of the divided monarchy of Israel and Judah, concluding with the tragic fall of both kingdoms. Although recounting historical events, 1 and 2 Kings primarily serve as a theological reflection on Israel’s journey, emphasizing the blessings of covenant faithfulness and the consequences of forsaking God.
Today’s reading is a prediction-fulfillment story featuring Elijah, who was a prophet in the northern kingdom of Israel during the 9th century BC, amid a devastating drought.
In those days, Elijah the prophet left and went to Zarephath.
Elijah arrives in Zarephath, a region within the territory of Sidon, which is outside of Israel and known for its association with Baal worship.
The Gentile setting is significant because it highlights God’s provision beyond Israel’s borders.
As he arrived at the entrance of the city, a widow was gathering sticks there;
Gathering sticks is an indication of poverty.
he called out to her, “Please bring me a small cupful of water to drink.” She left to get it, and he called out after her, “Please bring along a bit of bread.”
In ancient Near Eastern culture, hospitality was a highly valued and often obligatory practice, especially in famine-prone regions where survival depended on mutual assistance. A person who encountered a traveler was expected to show kindness and generosity, even when resources were limited.
Elijah’s request begins a conversation that will reveal God’s provision to someone who is both marginalized and non-Israelite.
“As the LORD, your God, lives,” she answered,
The widow responds by invoking “the LORD your God,” recognizing Elijah’s God without sharing Elijah’s commitment to him.
“I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die.”
A widow in this patriarchal society had very few resources to call upon. Through marriage, she has left the protection of her father’s house; through widowhood, she has lost the security of her husband.
“Do not be afraid,” Elijah said to her.
These words are often associated with a pending revelation of God.
“Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son.
This is not selfish insensitivity on the part of Elijah. By asking her to make a small cake for him first, he calls her to an act of faith. This action echoes the biblical principle of giving to God or God’s servant first, even from what little one has, in the confidence that God will provide.
For the LORD, the God of Israel, says, ‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.’”
God makes a promise to this pagan widow through Elijah. The phrase “the LORD the God of Israel” emphasizes the authority and faithfulness of God, who has the power to sustain life even in the most desperate circumstances.
She left and did as Elijah had said.
Despite her initial fears, she acts in faith, preparing food for Elijah.
She was able to eat for a year, and he and her son as well; the jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
The widow’s obedience leads to the fulfillment of God’s promise.
In the Gospel of Luke, Jesus references this story to illustrate God’s care for the marginalized and to highlight the unfaithfulness of Israel. He points out that during a time of great need, God sent Elijah not to any Israelite but to a foreign widow, emphasizing that God’s grace extends beyond the boundaries of Israel (Luke 4:25-26). By doing so, he challenges his audience’s expectations and underscores the theme of inclusion and divine compassion for those overlooked by society.
2nd Reading – Hebrews 9:24-28
Christ did not enter into a sanctuary made by hands,
a copy of the true one, but heaven itself,
that he might now appear before God on our behalf.
Not that he might offer himself repeatedly,
as the high priest enters each year into the sanctuary
with blood that is not his own;
if that were so, he would have had to suffer repeatedly
from the foundation of the world.
But now once for all he has appeared at the end of the ages
to take away sin by his sacrifice.
Just as it is appointed that human beings die once,
and after this the judgment, so also Christ,
offered once to take away the sins of many,
will appear a second time, not to take away sin
but to bring salvation to those who eagerly await him.
Today’s reading from Hebrews emphasizes the unsurpassed excellence of Christ’s sacrifice.
Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.
Unlike the high priests who entered the temple to offer sacrifices, Christ entered heaven itself, presenting his own sacrifice to God on our behalf.
Earthly sanctuaries were understood as temporary copies or “shadows” of the heavenly reality (Hebrews 8:5).
Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own;
This verse highlights the contrast between Christ’s sacrifice and the repetitive sacrifices made by high priests in the Jewish tradition. While high priests entered the Holy of Holies annually on the Day of Atonement to offer sacrifices, Christ’s sacrifice was once and for all. The repetition of the high priests’ sacrifices signifies their incompleteness, as they could not fully atone for sin. Christ’s singular offering, in contrast, is sufficient and does not need to be repeated.
“Blood that is not his own” refers to the priest presiding over an animal sacrifice. In contrast, Christ entered with his own blood, offering himself as the ultimate sacrifice.
if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice.
If Christ’s offering were like the sacrifices of the high priests, he would need to die repeatedly. Instead, Christ came “once for all” at the culmination of the ages, a phrase indicating the decisive moment in salvation history when God’s redemptive plan was fully realized in Christ.
Because Christ is both fully human and fully divine, the blood he offered was of infinite worth, carrying the power to redeem humanity entirely. His sacrifice was perfect and complete, fully satisfying the demands of justice and mercy in a way that animal sacrifices could not.
In the earthly celebration of the Mass, this one eternal sacrifice is made present, but there is no need for Christ to repeat it. Instead, the Mass allows believers to participate in that timeless offering, drawing grace from His once-for-all sacrifice for our ongoing sanctification.
Just as it is appointed that human beings die once, and after this the judgment, so also Christ, offered once to take away the sins of many,
Just as humans die once, Christ’s sacrifice was also a one-time event. He offered himself in a single, all-encompassing act to remove sin for humanity.
will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.
When Christ returns, it won’t be to repeat his sacrificial work, which is already complete. Instead, his second coming will be for the final fulfillment of salvation, welcoming those who have faithfully waited for him. This “second time” will mark the ultimate realization of redemption, bringing believers into the fullness of salvation.
Gospel – Mark 12:38-44
In the course of his teaching Jesus said to the crowds,
“Beware of the scribes, who like to go around in long robes
and accept greetings in the marketplaces,
seats of honor in synagogues,
and places of honor at banquets.
They devour the houses of widows and, as a pretext
recite lengthy prayers.
They will receive a very severe condemnation.”
He sat down opposite the treasury
and observed how the crowd put money into the treasury.
Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them,
“Amen, I say to you, this poor widow put in more
than all the other contributors to the treasury.
For they have all contributed from their surplus wealth,
but she, from her poverty, has contributed all she had,
her whole livelihood.”
Today’s reading recounts Jesus’ final public teaching before his farewell discourse and the events of his passion. In it, he sharply contrasts the self-serving actions of the scribes — who exploit their influence and prey on the vulnerable — with the humble, sacrificial offering of a widow who gives all she has to the temple treasury.
In the course of his teaching Jesus said to the crowds, “Beware of the scribes,
Jesus begins by cautioning his listeners against the scribes, the religious elite who were expected to exemplify piety and humility.
In Jesus’ time, scribes were experts in Jewish law, similar to lawyers today. Trained to study, copy, and explain Mosaic Law, scribes played a vital role in guiding the community’s religious and moral life. Some scribes held influential positions within the Sanhedrin, the Jewish ruling council.
who like to go around in long robes
While at prayer in the synagogues, Jewish men wore long outer garments called tallith, as a reminder of the commandments. The scribes Jesus refers to seem to wear these robes in public, putting themselves on display to enhance their prestige and honor.
and accept greetings in the marketplaces,
These scribes desire public acclaim, suggesting their actions were motivated by a need for honor and admiration rather than humility or genuine service to God.
seats of honor in synagogues, and places of honor at banquets.
Jesus further critiques the scribes’ desire for social privilege, noting their preference for places of honor in religious and social settings.
The best seats in the synagogue would be at the front, where they could be seen and respected by the congregation. At banquets, the honored guests flanked the host, the most honored sitting at the right, the second most honored at the left.
They devour the houses of widows and, as a pretext, recite lengthy prayers.
Some scribes exploited widows by manipulating their legal and financial affairs, taking advantage of their vulnerability. Widows, lacking male protectors, were especially susceptible to exploitation under a patriarchal system. Scribes might charge excessive fees for legal advice or take control of widows’ estates, sometimes even convincing them to donate their assets to the temple, which benefited the scribes as temple authorities.
If the scribes’ desire for public esteem were their only fault, that would be a relatively minor issue. However, Jesus makes it clear that their displays of piety were intended to conceal their corruption.
They will receive a very severe condemnation.”
Exploiting those they should be protecting is a serious offense that betrays the spiritual responsibilities of the scribes.
Jesus is not necessarily condemning all scribes, but specifically those who were corrupt.
He sat down opposite the treasury and observed how the crowd put money into the treasury.
Having concluded his criticism of the scribes, Jesus moved to a position at the Temple near the place where Jews deposited their offerings.
Around the temple court walls were thirteen trumpet-shaped chests used to collect donations for the temple’s upkeep and charitable works.
Many rich people put in large sums.
This detail underscores the public nature of giving and the social dynamics at play. The clinking of coins as they fell into the trumpet-shaped containers would have echoed throughout the area, effectively announcing the donor’s charity to all who were present.
This sets up a stark contrast between the ostentatious giving of the affluent and the quiet, humble offering of the widow that follows.
A poor widow also came and put in two small coins worth a few cents.
The widow offered the smallest coins in circulation at the time. The amount equaled about one sixty-fourth of a denarius, a denarius being the normal daily wage of an unskilled worker.
Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury.
Jesus uses the widow’s act as a teaching moment, calling his disciples over to draw attention to her sacrifice.
His statement is paradoxical: How could the woman’s tiny contribution as more than the large sums given?
For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.”
Jesus explains that the widow made a real sacrifice while the rest just gave some of their excess. She had a sincere need for the money she gave, implying absolute trust in God. Therefore, this widow is an example not just of generosity, but of faith.
This gospel reading opened with a condemnation of false piety and closes with praise of genuine piety.
Connections and Themes
- Sacrificial generosity. The widows in our first reading and gospel reading are models of sacrificial generosity. The first was rewarded directly and immediately, with a year’s supply of flour and oil. The other was completely unaware of the commendation that Jesus had given her. The truly generous do not seek reward; they carry out their responsibility and place the rest in God’s hands.The second reading presents Christ as the ultimate example of self-giving: he offered himself as a sacrifice for our sins and now, as the eternal high priest, stands before God, mediating on our behalf and bringing salvation to those who await him.
- Trust in God’s provision. Both widows’ acts of giving express a profound faith that God will provide for them despite their material poverty. This is echoed in the responsorial psalm, which celebrates God as the helper and protector of those in need.When we love deeply, we naturally give openly, regardless of the cost. Jesus calls us to this same kind of love and self-giving, urging us to love God and others with a generous heart that doesn’t count the cost.
- Inner devotion vs. outward appearances. The sacrificial generosity modeled by the widows and fulfilled perfectly in Christ’s self-giving love contrasts starkly with the prideful behavior of the scribes, who sought recognition and status through outward displays of piety. While the widows give quietly from their poverty, holding nothing back, the scribes display a shallow devotion aimed at earning praise rather than reflecting genuine faith.This challenges us to examine our own motives in serving others and worshiping God. Do we serve with a humble heart, willing to give sacrificially without seeking acknowledgment?
Sunday Readings 