Why does Jesus say, "The poor you will always have with you" in Matthew 26:11? Scriptural Text “‘The poor you will always have with you, but you will not always have Me.’ ” (Matthew 26:11) Parallel statements: Mark 14:7; John 12:8. Echoed source: “‘There will never cease to be poor people in the land; therefore I command you to open wide your hand to your brother…’ ” (Deuteronomy 15:11). Immediate Narrative Context: The Anointing at Bethany Jesus is reclining at the home of Simon the leper in Bethany six days before Passover (Matthew 26:6-13; John 12:1). Mary of Bethany breaks an alabaster jar of costly nard and pours it on His head (and feet, John adds). Some disciples—John singles out Judas—call the act wasteful, valuing the perfume at ≈300 denarii (about a year’s wage). Jesus defends Mary, declaring her deed a preparation for His burial and promising worldwide remembrance of her devotion. Old Testament Allusion and Continuity Quoting Deuteronomy 15:11, Jesus places His remark in the stream of Mosaic law. The Torah text both concedes the ongoing reality of poverty in a fallen world and commands persistent generosity. By invoking that verse, Jesus (1) affirms the continuing duty to aid the poor, and (2) signals that the present moment possesses a unique, unrepeatable significance—His impending death and resurrection. Semitic Idiom of Availability, Not Indifference “Always have” is an idiom of constancy, not dismissal. The phrase underscores perpetual opportunity (“open wide your hand”), while contrasting it with the fleeting, once-for-all opportunity to honor the incarnate Son before His crucifixion. First-century Jewish listeners, steeped in Deuteronomy, would have heard the ethical command embedded in the allusion. Christ’s Imminent Departure: Preparation for Burial Within days Jesus will be seized, tried, and crucified. His physical presence among them is ending (cf. John 16:5-7). Mary’s lavish devotion anticipates His burial (Matthew 26:12). Thus Jesus teaches that moments of direct worship rightly eclipse purely economic calculations when the glory of God is uniquely at stake. Priority of Worship Over Economic Stewardship Scripture never pits worship against justice; it assigns hierarchy. Loving God with all one’s heart precedes and grounds loving neighbor (Matthew 22:37-39). By praising Mary, Jesus elevates doxology—extravagant, Christ-centered love—as the wellspring of all compassionate action. Without that vertical focus, philanthropy devolves into mere social management. Continuing Mandate to Aid the Poor Far from nullifying charity, Jesus’ words re-energize it. The early church takes up the task immediately (Acts 2:45; 4:34-35), establishing deacons for food distribution (Acts 6). Paul organizes famine relief for Judea (1 Corinthians 16:1-3). The epistle of James condemns neglect of the needy (James 2:15-17). Historical records—e.g., Emperor Julian’s grudging praise (c. AD 362)—confirm that Christians became synonymous with practical mercy. Poverty in a Fallen World: Theological Anthropology Genesis 3 introduces toil, thorns, and scarcity; social and structural sins compound personal ones (Proverbs 14:31; Isaiah 10:1-2). Behavioral studies echo the biblical diagnosis: cycles of poverty correlate with broken families, addiction, and exploitation—manifestations of humanity’s estrangement from God. Until Christ’s return, such distortions persist, making Deuteronomy 15:11 perpetually relevant. Eschatological Resolution While poverty abides now, Revelation 21:4 foretells a creation where “there will be no more death or mourning or crying or pain.” The New Jerusalem ends scarcity (Isaiah 65:17-25). Jesus’ statement is descriptive of the present age, not prescriptive for eternity. Patristic and Reformation Commentary • Chrysostom (Hom. in Matth. 80): “He does not deprive them of almsgiving but puts before them a greater duty.” • Augustine (De diversis quæst. 83): “The world contains both the poor to exercise compassion and the rich to practice humility.” • Calvin (Harmony, vol. 3): “Christ prefers His own death to every other work, that through it the poor themselves might be enriched.” Practical Implications for the Church 1. Perpetual diaconal structures are required; poverty relief is not an ad-hoc project. 2. Genuine worship fuels sacrificial generosity; fund-raising without discipleship withers. 3. Ethical priorities may sometimes elevate proclamation and worship over material aid, yet never excuse neglect (Galatians 2:10). Archaeological and Cultural Corroborations • The village of Bethany (modern al-Eizariya) has been excavated; 1st-century tombs match the gospel description of Lazarus’s tomb. • Alabaster jar fragments from Herodian strata in Judea demonstrate the plausibility of costly perfume vessels (Israel Museum catalogue, 2021). Answering Modern Misunderstandings Objection: “Jesus minimizes social justice.” Response: He quotes the very law commanding generosity and, by dying, inaugurates the kingdom whose ethic inspired hospitals, orphanages, and abolition movements. Objection: “If poverty is perpetual, efforts are futile.” Response: Scripture commends faithful stewardship regardless of global eradication. Jesus’ resurrection guarantees ultimate victory, making present labor meaningful (1 Corinthians 15:58). Summary Truths 1. Jesus cites Deuteronomy 15:11 to affirm ongoing care for the poor. 2. His impending death creates a singular moment where honoring Him supersedes all other claims. 3. The statement diagnoses a fallen world but anticipates a redeemed creation. 4. The church’s history and present calling unite worship of Christ with relentless compassion. |
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