Prepping for tomorrow's sermon, I was challenged by Amy-Jill Levine's suggestion that the widow in the parable might not have been an innocent victim.
AJ makes the point that biblical widows are often resilient, bold, and often cunning characters.
We only assume she's a good person. But what if she isn't? What if the other person -- the invisible character of her opponent -- was actually innocent? And that she was pressing a case against the truly guileless party?
I admit this rocked my theological imagination.
As a result, I decided to preach on the invisible party in the story -- the unnamed person against whom the widow wants redress.
If we follow AJ's storyline, this parable has two awful characters -- an unjust judge and an obnoxious complainant. And the one good character -- who might actually be the innocent part -- is both invisible and silent. No voice in the story.
Isn't that how the poor, those at the bottom of "empire," experience "justice." That unjust judges hear only the cases of those who have enough power to make their voice heard? And "justice" is rendered thusly? To the noisy rich?
Meanwhile, others have no voice.
Meanwhile, others have no voice.
That's the gist of my sermon tomorrow. The third party.
I think that's who Jesus' hearers would have related to in the parable. Those who watch unjust judges deliver verdicts to those with the power to be heard.
And, like the third party, they long for real justice.
I think that's who Jesus' hearers would have related to in the parable. Those who watch unjust judges deliver verdicts to those with the power to be heard.
And, like the third party, they long for real justice.
And, of course, that's narrative point: That God is a different kind of judge, that there will be true justice. Not this corrupted sort of "justice" that serves only a few. But justice -- like waters -- will one day cover the earth.
The joy of preaching parables! No one "answer," only a multiplicity of potential hearings. Let the one with ears hear.
Note for history types: Roman law had just about replaced Jewish law during Jesus' lifetime. There is a good possibility that the judge is Roman, and the widow may or may not be Jewish. Roman law -- the courts -- were only for Roman citizens.
And, of course, you sort of have to love that the widow threatens to hupópiazó -- punch the judge in eye.
