For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.
It was spoken to defend Mary when she poured costly ointment upon Jesus at Simon's feast to honor him before his death, teaching that the poor remain present to be helped whenever anyone chooses while his own bodily presence was only for a little time. Her act was a good work done from gratitude for forgiveness, anointing his body beforehand for burial when she was moved beyond her own understanding, and it need not be troubled as waste. The complaint that it should have been sold for the poor was a cover for covetousness, especially in Judas, whose pride was wounded by the reproof until greed mastered him and he resolved to sell his Master. The continuing presence of the poor gives everyone a place to serve Christ, for God binds rich and poor together in sympathy and tests genuine love by personal care for the suffering, the sick, the hungry, the naked and the ignorant. Honoring Christ first with the best does not set aside that care, so the memory of the broken box still prompts deeds of love, and mission work and humble homes of healing for the poor and sick will always need support.
Anointing and Its Meaning
At Simon's feast Mary anointed Jesus with costly ointment she had bought to anoint His body at His death, sacrificing greatly to honor Him even while ready to believe He would be made king and suffer rejection no longer. The poor would remain among the people and could be helped whenever anyone chose, while His own bodily presence would not remain, so helping the poor could continue afterward but this rare chance to honor Him before His death and burial must not be troubled. The disciples and especially Judas condemned the gift as waste and appealed to the poor, yet helping the poor, though good, did not make her act of devotion wrong. Judas twisted a true gospel principle of care for the poor into an excuse for covetousness, using concern for the poor as a cover while he did not truly care for them, and his objection came from selfishness and greed that rebuked her gratitude.
Christ defended Mary when criticism and lowering glances for her extravagant anointing left her trembling, embarrassed and distressed and ready to shrink away fearing reproach even from her sister and the Master. Lifting His voice above the murmur He relieved her by calling her anointing a good work on Him that expressed her gratitude for forgiveness of sins. Mary herself could not answer her accusers or explain why she anointed Him then, moved by the Holy Spirit beyond her understanding, and Christ gave the meaning back to her, more than He received. Those who have received His saving love do not measure its worth as Judas did, but honor Him with the best of their substance and regret only that they could not offer more.
She had done what she could by anointing His body beforehand for burial. He was about to die with broken body and rise, so that when she came to the sepulcher she would find a living Christ needing no loving ministrations and the fragrance of His life would fill the earth. The saying was spoken as a reproof exposing the covetous disposition of Judas, whose nobler nature had been perverted by love of money, making him a fit agent for Satan to use. The rebuke wounded his pride and stirred desire for revenge and broke down restraint so that greed long indulged took control of him. Annoyed at it he yielded to the tempter and gave Satan easy access to his mind and decided to sell his Master to the murderous priests and rulers, expecting to secure the money to use for some purpose of his own while thinking Jesus would display divine power in delivering Himself from His enemies and leave the priests cheated of their bribe.
His fall shows what happens to everyone who persists in tampering with sin: elements of depravity that are not resisted and overcome respond to Satan's temptation until the soul is led captive at his will. Mary's loving service in the broken alabaster box has lasting influence, its memory prompting deeds of love through the centuries and inspiring many others to serve. She will rejoice in the lasting good her act has brought when she sees its results in the day of God.
Duty to the Poor
The poor are continually present and may be done good to whenever anyone chooses, so their ongoing need leaves open a place where everyone can serve Christ. That presence calls for personal responsibility expressed in Christlike love and sympathy toward those in need, rather than shifting that care to others. Christ places the helpless poor among His professed followers as a test of genuine love for Him. Caring for them demonstrates true discipleship, while neglecting them reveals false discipleship and estrangement from His love.
Through this diversity of human conditions character is tested and developed. The continuing difference between rich and poor is not to be erased by making everyone equal in worldly possessions. Rich and poor alike were purchased by Christ's blood, yet the poor among His followers often serve Him with undivided and single-minded purpose while the rich may cling to earthly wealth and treasures and forget Him.
God purposes the rich and the poor to be closely bound together by sympathy and helpfulness. All entrusted with temporal blessings are appointed as stewards to interest themselves in every known case of suffering or need, for the want and wretchedness of the poor constantly appeal for compassion. This follows Christ, who was rich yet for men's sake became poor that through His poverty they might be rich. Ministering to the sick, feeding the hungry, clothing the naked, and instructing the ignorant is the service most pleasing to Him.
Giving generously to the poor is a way to show gratitude for the mercy and redemption received from Christ. That duty is practical and free from selfishness, as in paying a poor sickly woman for her work and in providing food and clothing for people in need. Honoring Christ with the best of one's substance and putting His cause first does not set care for the poor against support for God's cause. Faithful stewards can support that cause without leaving the poor uncared for, even though the appeal to the poor was once used to criticize Mary's costly act which Jesus defended.
Even though the temple with its costly offerings and sacrifices and priests has passed away, the occasion for giving continues while sinners need saving and the poor need help. The standing command to feed the poor joins care for the poor to publishing the gospel to every creature and brings followers into close relationship with Christ. It calls for acknowledging God's continual blessings through tithing as well as sin, trespass, and freewill offerings. Beneficence under the gospel is not to be more stinted than under the old dispensation but more abundant as light and blessings are enlarged, for where much is given much is required.
Because the poor and the sick will always be present and will always need care, mission work in every field will continually need funds. Wholesome and cheerful hospitals and health homes should be established for them. They are to be built not in an expensive style but made wholesome and cheerful.
It was spoken to defend Mary when she poured costly ointment upon Jesus at Simon's feast to honor him before his death, teaching that the poor remain present to be helped whenever anyone chooses while his own bodily presence was only for a little time. Her act was a good work done from gratitude for forgiveness, anointing his body beforehand for burial when she was moved beyond her own understanding, and it need not be troubled as waste. The complaint that it should have been sold for the poor was a cover for covetousness, especially in Judas, whose pride was wounded by the reproof until greed mastered him and he resolved to sell his Master. The continuing presence of the poor gives everyone a place to serve Christ, for God binds rich and poor together in sympathy and tests genuine love by personal care for the suffering, the sick, the hungry, the naked and the ignorant. Honoring Christ first with the best does not set aside that care, so the memory of the broken box still prompts deeds of love, and mission work and humble homes of healing for the poor and sick will always need support.
Anointing and Its Meaning
At Simon's feast Mary anointed Jesus with costly ointment she had bought to anoint His body at His death, sacrificing greatly to honor Him even while ready to believe He would be made king and suffer rejection no longer. The poor would remain among the people and could be helped whenever anyone chose, while His own bodily presence would not remain, so helping the poor could continue afterward but this rare chance to honor Him before His death and burial must not be troubled. The disciples and especially Judas condemned the gift as waste and appealed to the poor, yet helping the poor, though good, did not make her act of devotion wrong. Judas twisted a true gospel principle of care for the poor into an excuse for covetousness, using concern for the poor as a cover while he did not truly care for them, and his objection came from selfishness and greed that rebuked her gratitude.
Christ defended Mary when criticism and lowering glances for her extravagant anointing left her trembling, embarrassed and distressed and ready to shrink away fearing reproach even from her sister and the Master. Lifting His voice above the murmur He relieved her by calling her anointing a good work on Him that expressed her gratitude for forgiveness of sins. Mary herself could not answer her accusers or explain why she anointed Him then, moved by the Holy Spirit beyond her understanding, and Christ gave the meaning back to her, more than He received. Those who have received His saving love do not measure its worth as Judas did, but honor Him with the best of their substance and regret only that they could not offer more.
She had done what she could by anointing His body beforehand for burial. He was about to die with broken body and rise, so that when she came to the sepulcher she would find a living Christ needing no loving ministrations and the fragrance of His life would fill the earth. The saying was spoken as a reproof exposing the covetous disposition of Judas, whose nobler nature had been perverted by love of money, making him a fit agent for Satan to use. The rebuke wounded his pride and stirred desire for revenge and broke down restraint so that greed long indulged took control of him. Annoyed at it he yielded to the tempter and gave Satan easy access to his mind and decided to sell his Master to the murderous priests and rulers, expecting to secure the money to use for some purpose of his own while thinking Jesus would display divine power in delivering Himself from His enemies and leave the priests cheated of their bribe.
His fall shows what happens to everyone who persists in tampering with sin: elements of depravity that are not resisted and overcome respond to Satan's temptation until the soul is led captive at his will. Mary's loving service in the broken alabaster box has lasting influence, its memory prompting deeds of love through the centuries and inspiring many others to serve. She will rejoice in the lasting good her act has brought when she sees its results in the day of God.
Duty to the Poor
The poor are continually present and may be done good to whenever anyone chooses, so their ongoing need leaves open a place where everyone can serve Christ. That presence calls for personal responsibility expressed in Christlike love and sympathy toward those in need, rather than shifting that care to others. Christ places the helpless poor among His professed followers as a test of genuine love for Him. Caring for them demonstrates true discipleship, while neglecting them reveals false discipleship and estrangement from His love.
Through this diversity of human conditions character is tested and developed. The continuing difference between rich and poor is not to be erased by making everyone equal in worldly possessions. Rich and poor alike were purchased by Christ's blood, yet the poor among His followers often serve Him with undivided and single-minded purpose while the rich may cling to earthly wealth and treasures and forget Him.
God purposes the rich and the poor to be closely bound together by sympathy and helpfulness. All entrusted with temporal blessings are appointed as stewards to interest themselves in every known case of suffering or need, for the want and wretchedness of the poor constantly appeal for compassion. This follows Christ, who was rich yet for men's sake became poor that through His poverty they might be rich. Ministering to the sick, feeding the hungry, clothing the naked, and instructing the ignorant is the service most pleasing to Him.
Giving generously to the poor is a way to show gratitude for the mercy and redemption received from Christ. That duty is practical and free from selfishness, as in paying a poor sickly woman for her work and in providing food and clothing for people in need. Honoring Christ with the best of one's substance and putting His cause first does not set care for the poor against support for God's cause. Faithful stewards can support that cause without leaving the poor uncared for, even though the appeal to the poor was once used to criticize Mary's costly act which Jesus defended.
Even though the temple with its costly offerings and sacrifices and priests has passed away, the occasion for giving continues while sinners need saving and the poor need help. The standing command to feed the poor joins care for the poor to publishing the gospel to every creature and brings followers into close relationship with Christ. It calls for acknowledging God's continual blessings through tithing as well as sin, trespass, and freewill offerings. Beneficence under the gospel is not to be more stinted than under the old dispensation but more abundant as light and blessings are enlarged, for where much is given much is required.
Because the poor and the sick will always be present and will always need care, mission work in every field will continually need funds. Wholesome and cheerful hospitals and health homes should be established for them. They are to be built not in an expensive style but made wholesome and cheerful.