“NATAN” (נָתַן), “To Give”: To Whom Do We Owe Such Giving?
First Reading: 1 Kings 17:10-16
Responsorial Psalm: Ps. 146:7, 8-9, 9-10
Second Reading: Hebrews 9:24-28
Gospel: Mark 12:38-44
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The Hebrew verb נָתַן (natan) – “to give” – is a versatile term found throughout the Old Testament, carrying a range of meanings that depend on context. The verb relates to not only the physical act of giving but also conveys concepts of granting, allowing, entrusting, and sometimes even sacrificing. It is an act of transferring something from oneself to another, often with a sense of obligation, trust, or generosity. “Natan” (נָתַן) appears in contexts where one gives either physically (as in giving a gift or resource), spiritually (giving oneself in faith or commitment), or legally (granting authority or inheritance). Thus, it embodies an intentional, sometimes sacrificial, transfer. Interestingly, the famous prophet who confronted King David and reprimanded him for his evil acts of adultery and murder was named “Nathan.” His name denotes the idea of being a gift or someone who has been given by God, and in the context of King David, he served as a “gift” of truth and guidance, especially in his challenging but pertinent relationship with King David, and ultimately being a gift to the people of Israel through his prophetic ministry. Also, in Jewish theology, “natan” (נָתַן) can carry a sense of covenantal obligation. For example, in God’s relationship with Israel, He “gives” His law and commandments, which implies both His generosity and His authority. We must note that this giving is not transactional but relational and is rooted in a mutual commitment.
In a traditional Jewish setting, the concept of “natan” (נָתַן) is concretized during “Tzedakah,” which is the practice of giving to those in need. “Tzedakah” goes beyond charity; it’s seen as an obligation, a righteous act that benefits both the giver and the receiver. When a person gives to the poor, they do so with the understanding that all resources ultimately come from God and are entrusted to them to use for good. A typical example might be a family preparing for Shabbat (Sabbath). They may set aside a portion of their resources for “Tzedakah” before Shabbat begins, symbolizing their commitment to the welfare of the community, in the spirit of the Jewish teaching that they are merely stewards of God’s blessings. By “giving,” they acknowledge that what they have is ultimately God’s, and this act reflects trust in His provision.
In this spirit of giving, we encounter the widow in the First Reading (cf. 1 Kings 17:10-16), who offers her last portion of flour and oil to the prophet Elijah. By all worldly measures, this act seems reckless or even foolish; in today’s society, such behaviour might be frowned upon as irresponsible, especially given that she had only enough for one final meal for herself and her son. Yet, the widow’s decision reflects the essence of “natan” — a complete, sacrificial giving grounded not in transaction but in trust. Her act mirrors the sentiment of “Tzedakah”: it is an act of righteousness rather than a calculated exchange. She gives all she has, not expecting anything in return but embodying a deep commitment to righteousness and faith in God’s providence. In Jewish tradition, “Tzedakah” means that acts of generosity are not meant to yield material returns; they are rooted in fulfilling God’s command and acknowledging that all blessings come from Him. Thus, her sacrifice, seemingly irrational in worldly terms, becomes a deep expression of faith and an acknowledgement that God will provide, even when all appears lost.
This theme of trust and self-sacrificial giving continues in the Responsorial Psalm (cf. Psalm 146), which praises God as the ultimate provider and protector, especially for those who are vulnerable — the poor, the oppressed, and the widow. The Psalmist expresses that God is a faithful giver, offering justice, freedom, sight, and protection. For the faithful, the psalm serves as a reminder that, like the widow, they can entrust their needs to God, who is both generous and just. God is depicted here as the source of all sustenance, and this assurance underpins the concept of “Tzedakah” as well as the widow’s act of giving. Her confidence in God’s provision mirrors with the psalmist’s assurance that God cares for those who place their trust in Him, even when they have little.
We see another widow in the Gospel reading (cf. Mark 12:38-44), who like the widow of Zarephath, gives all she possesses. Jesus observes her placing two small coins into the temple treasury and declares that, in giving “all she had” (Greek: πάντα ὅσα εἶχεν, panta hosa eichen), she has offered more than anyone else. The Greek phrase conveys the totality of her gift, revealing that this was not a mere donation but an act of absolute surrender. The words “πάντα ὅσα” (panta hosa) illustrate that she gave everything she possessed, an offering that reflects total trust and commitment to God. Unlike the wealthy who contributed out of their abundance, her gift was sacrificial, embodying the heart of “natan” — a giving that is full, selfless, and complete. Her act is not transactional; she does not give expecting something in return. Instead, it strongly testifies to faith, resounding the spirit of “Tzedakah” by demonstrating that true giving is righteous and, often, costly.
We find the ultimate example of sacrificial giving in the person of Christ, who offers Himself as the once-for-all sacrifice as seen in the Second Reading (Hebrews 9:24-28). Just as the widow gave her last meal and the temple widow gave her last coins, Christ gives His very life for humanity, holding nothing back. His act is an example of the ultimate form of “natan,” showing that true giving is measured not by what we have to offer but by the willingness to give even when it costs everything. The author of the letter to the Hebrews stresses that Christ’s sacrifice was not one of repetition or transaction, but a complete offering done once, fulfilling God’s purpose. This self-giving love provides a practical example for us, calling us to a similar spirit of generosity and self-sacrifice.
Just as Christ’s sacrifice was motivated by love, we too are called to give “all we have” in our love for God and neighbour. This connects to Jesus’ teaching on the greatest commandment: to love the Lord our God with all our heart, soul, mind, and strength, and to love our neighbour as ourselves. This love is comprehensive; it demands that we offer not only our resources but our whole selves. Like the widows in these readings, we are invited to give not from abundance alone but from our whole being, trusting in God’s provision. In practical terms, this can mean giving our time, talents, and compassion, especially to those in need, without calculating what we might receive in return. It’s a call to embody “Tzedakah” as an act of faith, reflecting a commitment to God’s justice and mercy in our everyday lives. This is an integral part of our relationship with God and a reflection of our trust in His faithful provision. As we strive to live out this call, we mirror the faith of the widows and follow in the footsteps of Christ, embodying a giving that is selfless, sacrificial, and rooted in love.
May the Lord bless His words in our hearts, through Christ, our Lord. Amen.
Shalom!
© Fr. Chinaka Justin Mbaeri, OSJ
Seminário Padre Pedro Magnone, São Paulo, Brazil
nozickcjoe@gmail.com / fadacjay@gmail.com
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