For ye have the poor always with you; but me ye have not always.
Spoken at the supper in Simon's house at Bethany where Mary anointed His head and feet with costly spikenard, the saying means the poor will always remain among people while Christ in bodily presence would soon be gone because His burial was near. Judas led the complaint that the ointment should have been sold for the poor, but his concern was hollow pretense and covetousness, for he stole what was meant for their relief and measured generous love as waste. Mary's breaking of the alabaster box was no waste but a good work prompted by love, gratitude, penitence and faith, which Jesus accepted as an anointing beforehand for His burial. Poverty is permitted to continue to test character and call out sympathy and benevolence, and Christ identifies Himself with suffering people so that kindness toward them is accepted as done to Him, leaving a continual responsibility for practical help with food, clothing, and care. Yet the needs of the poor do not make it wrong to honor Christ with the best of one's possessions, and His cause and the work of preaching the gospel to every creature must come first and not be restricted under the plea of giving to the poor.
Historical Setting
The words were spoken at Bethany in the closing days of the ministry, at the supper feast in Simon's house where Mary anointed the Saviour's head and feet with precious ointment. The ointment was a box of spikenard worth three hundred pence. Until this anointing Judas had made no open opposition and had seemed not to question the importance of Christ's lessons, though in heart he disagreed with all that was said to the disciples and under his influence the leaven of disaffection spread.
Judas led the criticism that the ointment should have been sold and given to the poor. He counted the money it might have brought and treated its absence from the fund for the poor and the work as a loss, and presented saving as the great evidence of godliness. The other disciples joined him in calling the offering unnecessary waste.
His concern for the poor was hollow pretense covering covetousness, for he did not truly care for the poor. He was stealing money meant for their relief and using money entrusted for them for himself. He prized Jesus only enough to sell Him for a little money, and from avarice and selfish greed he measured Mary's generous gift as waste.
The saying was an implied rebuke of Judas because of his covetous spirit, and the rebuke vexed and annoyed him. At the reproof his spirit turned to gall, and the greed long indulged held him in control and overpowered every other trait of his nature. Annoyed, he yielded to the tempter and gave Satan easy access to his mind, deciding to sell his Master to the murderous priests and rulers. He had no thought that Jesus would permit Himself to be taken, but supposed the priests would be cheated of their bribe while he secured the money to use for some purpose of his own and Jesus would have a new opportunity to display His divine power in delivering Himself from His enemies.
Meaning of Contrast
The poor will always remain among people, while Christ in bodily presence would soon be gone because His burial was near, so His time among the disciples was nearly over. Mary therefore had a brief and unique opportunity to honor Him in person with her costly ointment as a gift of love and gratitude, which He accepted as an anointing beforehand for His burial and preparation of His body for death. She broke the alabaster box of precious ointment upon His head and feet in no waste but a good work done in gratitude for her brother's restoration to life and in full faith in Christ as Saviour, though she believed He was about to take a throne in Jerusalem. The disciples' appeal to help the poor was narrow-minded because they begrudged Jesus this token of love and did not recognize that they would soon be unable to offer Him such service.
Opportunities to care for the poor would continue, while the moment to honor Jesus in person was brief, unique, and limited. This distinction answers the complaint that the ointment should have been sold for the poor, for Jesus used the continuing presence of the poor to defend Mary's anointing as honoring Him before His death while opportunities to do good to them would remain. The verse does not make the poor less worthy of care, but shows that Mary's loving service to Christ was precious and that the disciples later regretted putting the poor ahead of honoring Him while He was present.
Selling the ointment for much might have bought bread and clothing and fed a small number of destitute persons for a short time without certainty they would be really benefited. By contrast Mary's gift was a faint representation of Christ's boundless love, showing her love for her Saviour, immortalized wherever the gospel is preached, and bound up by Christ with His own sacrifice, the greatest the world has ever seen. Her giving to Jesus was not waste but a timely act of ministry to her Lord expressing love, while selling it would have provided only brief help to a few destitute people.
Mary's Gift Vindicated
Mary's breaking of the alabaster box of precious ointment upon His head and feet was no waste but a good work done upon Him, given unqualified approval because He looked at the motive prompting the deed of the penitent woman. Honoring Him with the best of one's possessions is not made wrong by the needs of the poor. Her gift was prompted by love, gratitude, penitence, and full faith in Christ as Saviour, pouring out love and devotion after rescue. It expressed thanks for forgiveness and for her brother's restoration to life, washing His feet with her tears. She also hoped He was about to take a throne in Jerusalem and be honored as king, and meant by the offering to honor Him. He accepted the costly offering as an anointing beforehand for His burial and preparation of His body for death.
Her act would be immortalized and remembered wherever the gospel is preached. Through the centuries its memory has prompted countless deeds of love and inspired many others to loving service. In the day of God she will see the good her gift brought about and rejoice. Mary represents the church, so her timely act of ministry to her Lord teaches the church in all ages about giving to Jesus from love.
The disciples' appeal to help the poor was narrow-minded and faultfinding because they begrudged Jesus this token of love. Costly offerings given from love to Him must not be troubled, questioned, and condemned as waste by inquiries about why money was not spent on some other worthy object. The verse does not make the poor less worthy of care, but shows that Mary's loving service to Christ was precious. The disciples later regretted putting the poor ahead of honoring Him.
Why Poverty Remains
Poverty was not meant to disappear from the world, for God did not intend the ranks of society to be equalized or everyone to have an equal share of worldly possessions. Differences in circumstance remain as a means of testing and proving people and developing Christian character. The sight of need placed among men calls out sympathy and love and benevolence.
Want and poverty will always continue no matter how high knowledge, morality, and civilization rise. Their continuance is a display of the riches of grace and a standing memorial that the work is done not by might nor by power but by the Spirit of the Lord. To remove poverty from the earth would not benefit Christianity, for it would close a door now open for the exercise of faith and for reaching afflicted hearts by the gospel of goodness. The poor and the rich alike are redeemed by Christ, yet among professed followers the poor often serve Him with single-hearted and single-minded purpose. The rich can become attached to earthly treasures and wealth and forget Christ, with worldly cares and greed obscuring the eternal world.
Christ joins His concern to that of the poor, identifying Himself with suffering people and making their needs His own. He regards them as His representatives on earth, placed among men to awaken love for the suffering and oppressed. Kindness and generosity toward them are accepted as kindness shown to Him, while cruelty or neglect toward them is treated as done to Him.
Caring for the Poor
The continual presence of people in need leaves ongoing opportunities and responsibilities to show mercy rather than merely wishing them well. Because the poor are always present, everyone has something to do for Christ, so no one need feel there is no place to labor for Him. Love and mercy and provision are entrusted to people as stewards and distributors to supply necessities. Varied abilities and means are entrusted talents to be increased by constant use in this service, with no turning aside from the duty and no robbing of God by withholding tithes and offerings from His treasury.
Care is practical, in kind words and practical help, food and clothing and personal help for destitute and suffering people, support for widows and orphans and families in need. Without such help the poor will be left distressed and homeless. Helping a poor, sick person is duty, and selfishness is to be put away. Poor members are to remain among the church's members, and their presence gives each church member personal responsibility to show them the love and sympathy Christ would show rather than shifting that duty to others, and doing so disciplines believers to serve in Christ's way.
The poor should hear the gospel and may be helped by being taught to help themselves, yet the verse does not require giving all available time, strength, and money to them. Duty to them must continue with care that those helped are not led to depend on unearned gifts, while overwillingness to relieve the needy is a sin very few commit and one that should be freely forgiven. It lays a most solemn obligation to do for millions of souls ready to perish in ignorance and sin all that one would desire if conditions were reversed. By Christian liberality souls are reached that could be reached in no other way, as the helping hand of the gospel.
The sick and poor will always be present needing care, so mission agencies in every field continually need funds for that continuing work. Hospitals and health homes are to be established for the sick and poor, not in expensive style but made wholesome and cheerful. Money coming at the right time for this work is from the Lord and calls for thankfulness.
Honoring Christ and Mission
The continuing need of the poor does not make it wrong to honor Christ with the best of one's possessions, for the costly gift was a good work done for Jesus. Faithful stewards can provide for both the poor and God's cause, yet Christ's cause should come first. It must not be neglected in the name of helping the poor.
Not all available time, strength, money, labor, and gifts are to be bestowed upon the poor or bound up in rescuing outcasts, and the work for them, though constant, must not be made all-absorbing. The poor should hear the gospel and may be helped by being taught to help themselves, rather than by devoting all effort to those who require constant help while willing people who can respond to the gospel are neglected. Selling the ointment would have provided only brief help to a few destitute persons, buying bread and clothing and feeding a small number for a short time without certainty they would be really benefited, whereas giving to Jesus was not waste but a timely act of ministry to the Lord expressing love. Mary's breaking of the alabaster box upon His head and feet was no waste but a good work done in gratitude for her brother's restoration to life and in full faith in Christ as Saviour, a faint representation of His boundless love bound up with His own sacrifice, the greatest the world has ever seen, and immortalized wherever the gospel is preached.
Mary represents the church, so the church in all ages is taught that the special work for this time is not to be restricted under the plea of giving to the poor. The means given by the churches is needed to support those fulfilling His commission to go into all the world and preach the gospel to every creature, to establish the work in new fields and untouched vineyards, and to present truth in the highways, ministering to all classes and proclaiming the glad tidings to every nation, tongue, and people. Churches are not to be pressed now to sustain the rescue work for outcasts, for the means to sustain that work will come largely from those not of the faith. Love for Christ and gratitude for salvation lead a person to give generously, while covetousness measures the gift's value, and Jesus, though continually serving others, doing good to the poor and comforting the oppressed, approved Mary's costly anointing as an expression of her love and not a waste.
Spoken at the supper in Simon's house at Bethany where Mary anointed His head and feet with costly spikenard, the saying means the poor will always remain among people while Christ in bodily presence would soon be gone because His burial was near. Judas led the complaint that the ointment should have been sold for the poor, but his concern was hollow pretense and covetousness, for he stole what was meant for their relief and measured generous love as waste. Mary's breaking of the alabaster box was no waste but a good work prompted by love, gratitude, penitence and faith, which Jesus accepted as an anointing beforehand for His burial. Poverty is permitted to continue to test character and call out sympathy and benevolence, and Christ identifies Himself with suffering people so that kindness toward them is accepted as done to Him, leaving a continual responsibility for practical help with food, clothing, and care. Yet the needs of the poor do not make it wrong to honor Christ with the best of one's possessions, and His cause and the work of preaching the gospel to every creature must come first and not be restricted under the plea of giving to the poor.
Historical Setting
The words were spoken at Bethany in the closing days of the ministry, at the supper feast in Simon's house where Mary anointed the Saviour's head and feet with precious ointment.
The ointment was a box of spikenard worth three hundred pence.
Until this anointing Judas had made no open opposition and had seemed not to question the importance of Christ's lessons, though in heart he disagreed with all that was said to the disciples and under his influence the leaven of disaffection spread.
Judas led the criticism that the ointment should have been sold and given to the poor.
He counted the money it might have brought and treated its absence from the fund for the poor and the work as a loss, and presented saving as the great evidence of godliness.
The other disciples joined him in calling the offering unnecessary waste.
His concern for the poor was hollow pretense covering covetousness, for he did not truly care for the poor.
He was stealing money meant for their relief and using money entrusted for them for himself.
He prized Jesus only enough to sell Him for a little money, and from avarice and selfish greed he measured Mary's generous gift as waste.
The saying was an implied rebuke of Judas because of his covetous spirit, and the rebuke vexed and annoyed him.
At the reproof his spirit turned to gall, and the greed long indulged held him in control and overpowered every other trait of his nature.
Annoyed, he yielded to the tempter and gave Satan easy access to his mind, deciding to sell his Master to the murderous priests and rulers.
He had no thought that Jesus would permit Himself to be taken, but supposed the priests would be cheated of their bribe while he secured the money to use for some purpose of his own and Jesus would have a new opportunity to display His divine power in delivering Himself from His enemies.
Meaning of Contrast
The poor will always remain among people, while Christ in bodily presence would soon be gone because His burial was near, so His time among the disciples was nearly over. Mary therefore had a brief and unique opportunity to honor Him in person with her costly ointment as a gift of love and gratitude, which He accepted as an anointing beforehand for His burial and preparation of His body for death. She broke the alabaster box of precious ointment upon His head and feet in no waste but a good work done in gratitude for her brother's restoration to life and in full faith in Christ as Saviour, though she believed He was about to take a throne in Jerusalem. The disciples' appeal to help the poor was narrow-minded because they begrudged Jesus this token of love and did not recognize that they would soon be unable to offer Him such service.
Opportunities to care for the poor would continue, while the moment to honor Jesus in person was brief, unique, and limited. This distinction answers the complaint that the ointment should have been sold for the poor, for Jesus used the continuing presence of the poor to defend Mary's anointing as honoring Him before His death while opportunities to do good to them would remain. The verse does not make the poor less worthy of care, but shows that Mary's loving service to Christ was precious and that the disciples later regretted putting the poor ahead of honoring Him while He was present.
Selling the ointment for much might have bought bread and clothing and fed a small number of destitute persons for a short time without certainty they would be really benefited. By contrast Mary's gift was a faint representation of Christ's boundless love, showing her love for her Saviour, immortalized wherever the gospel is preached, and bound up by Christ with His own sacrifice, the greatest the world has ever seen. Her giving to Jesus was not waste but a timely act of ministry to her Lord expressing love, while selling it would have provided only brief help to a few destitute people.
Mary's Gift Vindicated
Mary's breaking of the alabaster box of precious ointment upon His head and feet was no waste but a good work done upon Him, given unqualified approval because He looked at the motive prompting the deed of the penitent woman. Honoring Him with the best of one's possessions is not made wrong by the needs of the poor. Her gift was prompted by love, gratitude, penitence, and full faith in Christ as Saviour, pouring out love and devotion after rescue. It expressed thanks for forgiveness and for her brother's restoration to life, washing His feet with her tears. She also hoped He was about to take a throne in Jerusalem and be honored as king, and meant by the offering to honor Him. He accepted the costly offering as an anointing beforehand for His burial and preparation of His body for death.
Her act would be immortalized and remembered wherever the gospel is preached. Through the centuries its memory has prompted countless deeds of love and inspired many others to loving service. In the day of God she will see the good her gift brought about and rejoice. Mary represents the church, so her timely act of ministry to her Lord teaches the church in all ages about giving to Jesus from love.
The disciples' appeal to help the poor was narrow-minded and faultfinding because they begrudged Jesus this token of love. Costly offerings given from love to Him must not be troubled, questioned, and condemned as waste by inquiries about why money was not spent on some other worthy object. The verse does not make the poor less worthy of care, but shows that Mary's loving service to Christ was precious. The disciples later regretted putting the poor ahead of honoring Him.
Why Poverty Remains
Poverty was not meant to disappear from the world, for God did not intend the ranks of society to be equalized or everyone to have an equal share of worldly possessions. Differences in circumstance remain as a means of testing and proving people and developing Christian character. The sight of need placed among men calls out sympathy and love and benevolence.
Want and poverty will always continue no matter how high knowledge, morality, and civilization rise. Their continuance is a display of the riches of grace and a standing memorial that the work is done not by might nor by power but by the Spirit of the Lord. To remove poverty from the earth would not benefit Christianity, for it would close a door now open for the exercise of faith and for reaching afflicted hearts by the gospel of goodness. The poor and the rich alike are redeemed by Christ, yet among professed followers the poor often serve Him with single-hearted and single-minded purpose. The rich can become attached to earthly treasures and wealth and forget Christ, with worldly cares and greed obscuring the eternal world.
Christ joins His concern to that of the poor, identifying Himself with suffering people and making their needs His own. He regards them as His representatives on earth, placed among men to awaken love for the suffering and oppressed. Kindness and generosity toward them are accepted as kindness shown to Him, while cruelty or neglect toward them is treated as done to Him.
Caring for the Poor
The continual presence of people in need leaves ongoing opportunities and responsibilities to show mercy rather than merely wishing them well. Because the poor are always present, everyone has something to do for Christ, so no one need feel there is no place to labor for Him. Love and mercy and provision are entrusted to people as stewards and distributors to supply necessities. Varied abilities and means are entrusted talents to be increased by constant use in this service, with no turning aside from the duty and no robbing of God by withholding tithes and offerings from His treasury.
Care is practical, in kind words and practical help, food and clothing and personal help for destitute and suffering people, support for widows and orphans and families in need. Without such help the poor will be left distressed and homeless. Helping a poor, sick person is duty, and selfishness is to be put away. Poor members are to remain among the church's members, and their presence gives each church member personal responsibility to show them the love and sympathy Christ would show rather than shifting that duty to others, and doing so disciplines believers to serve in Christ's way.
The poor should hear the gospel and may be helped by being taught to help themselves, yet the verse does not require giving all available time, strength, and money to them. Duty to them must continue with care that those helped are not led to depend on unearned gifts, while overwillingness to relieve the needy is a sin very few commit and one that should be freely forgiven. It lays a most solemn obligation to do for millions of souls ready to perish in ignorance and sin all that one would desire if conditions were reversed. By Christian liberality souls are reached that could be reached in no other way, as the helping hand of the gospel.
The sick and poor will always be present needing care, so mission agencies in every field continually need funds for that continuing work. Hospitals and health homes are to be established for the sick and poor, not in expensive style but made wholesome and cheerful. Money coming at the right time for this work is from the Lord and calls for thankfulness.
Honoring Christ and Mission
The continuing need of the poor does not make it wrong to honor Christ with the best of one's possessions, for the costly gift was a good work done for Jesus. Faithful stewards can provide for both the poor and God's cause, yet Christ's cause should come first. It must not be neglected in the name of helping the poor.
Not all available time, strength, money, labor, and gifts are to be bestowed upon the poor or bound up in rescuing outcasts, and the work for them, though constant, must not be made all-absorbing. The poor should hear the gospel and may be helped by being taught to help themselves, rather than by devoting all effort to those who require constant help while willing people who can respond to the gospel are neglected. Selling the ointment would have provided only brief help to a few destitute persons, buying bread and clothing and feeding a small number for a short time without certainty they would be really benefited, whereas giving to Jesus was not waste but a timely act of ministry to the Lord expressing love. Mary's breaking of the alabaster box upon His head and feet was no waste but a good work done in gratitude for her brother's restoration to life and in full faith in Christ as Saviour, a faint representation of His boundless love bound up with His own sacrifice, the greatest the world has ever seen, and immortalized wherever the gospel is preached.
Mary represents the church, so the church in all ages is taught that the special work for this time is not to be restricted under the plea of giving to the poor. The means given by the churches is needed to support those fulfilling His commission to go into all the world and preach the gospel to every creature, to establish the work in new fields and untouched vineyards, and to present truth in the highways, ministering to all classes and proclaiming the glad tidings to every nation, tongue, and people. Churches are not to be pressed now to sustain the rescue work for outcasts, for the means to sustain that work will come largely from those not of the faith. Love for Christ and gratitude for salvation lead a person to give generously, while covetousness measures the gift's value, and Jesus, though continually serving others, doing good to the poor and comforting the oppressed, approved Mary's costly anointing as an expression of her love and not a waste.