The poor you have with you always, but Me you do not have always

And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?" Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.

Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead. There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil. But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?" This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it. But Jesus said, "Let her alone; she has kept this for the day of My burial. For the poor you have with you always, but Me you do not have always."

- John 11:55-12:8

In last week's readings, we read of the raising of Lazarus from the dead. This was the seventh (and final) sign or miracle reported in John's Gospel. After this event, the chief priests and the Pharisees gathered in council. They expressed their fears about Jesus' popularity: "What shall we do? For this Man works many signs. If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation." Caiaphas, who was the high priest that year, responded this way: "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish." See last week's readings for the story of the raising of Lazarus, and Saturday's regarding the response of the council: It is expedient for us that one man should die for the people.

And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. My study bible notes regarding this verse, "Because Jesus is the Lamb of God (1:29), the connection between the Passover and the death of Jesus is important, and John emphasizes it over and again (see 2:13, 23; 6:4; 12:1; 13:1; 18:28, 39; 19:14, 42)." This event becomes the central focal point of the events of Jesus' ministry; for the early church, and to this day in many regions where the church took root, Easter (and its preparations including Holy Week) remains the central feast day of the year.

Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?" Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him. So, we are to understand that He is a hunted man. Not only do the chief priests and Pharisees seek Him, but they have given orders that others should report Jesus' whereabouts. This means, of course, that Jesus knows He is a wanted man when He goes to the feast.

Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead. My study bible notes, "Six days before the Passover, the third Passover mentioned in John, begins the last week of Christ's earthly ministry, which is narrated in careful detail. The time for signs and miracles has passed. It remains for the Son of Man to be glorified through the completion of His mission (12:23; 13:31; 17:1, 5). As Passover draws near, the Lord returns to Bethany to spend the Saturday before Palm Sunday at the home of His close friends, Lazarus, Mary and Martha (see 11:5)."

There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him. Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil. A note reads, "The account of the anointing contrasts Mary's act of devotion -- the 'extravagance of love' -- with Judas' bitter cynicism. Anticipating His death, Jesus considers the anointing to be a symbol of preparation of His body for burial (vv. 7, 8)." I think it is significant that we understand this as an act of love. It sets the stage for a contrast between rules - made with good intention - and the acts of true love and devotion. One can just imagine the fragrance of the oil permeating the entire dwelling. It would mean that no one could miss this significant act. Reading about spikenard is interesting; this was an extraordinary luxury. That she wipes his feet with her own hair is an act of extraordinary devotion.

But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?" This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it. We have an understanding of the expense of the ointment, which Judas is quick to note. John tells us that Judas is a thief, and kept the money box. Clearly, Judas is thinking about expense and cost - and what it would mean for their operations.

But Jesus said, "Let her alone; she has kept this for the day of My burial. For the poor you have with you always, but Me you do not have always." Jesus here clearly comes down on the side of Mary and her act of devotion: He is with them yet a little while. The poor, and the need for charitable works, they will have with them always. This is clearly interpreted by Jesus as a prophetic act on Mary's part, an anointing before burial. It is an act of love and devotion by someone to whom He was deeply attached. See John 32-35.

What is the difference between love and good works? I think this story is very significant in terms of the question it poses to us. It's one thing to carry out a good economy, good works of a charitable nature. But love doesn't always work with strict rules and economy. There will always be times that call for something personal and extra to express our love and personal connection with someone or for something. Then we are in a different realm of not just following the rules for our own and others' good. Then we are in the realm of true love and devotion. This level of mercy, this room for love, is something essential and important. I think it's important for all personal relationships, and important for organizations of all types. There must be room for love, for the personal, for the extra measure that is necessary in a relationship of love. In other Gospels, Jesus countenances her act with the statement, "Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her." It is the extra act of care that can sometimes make the whole of a difference. We need to know there is love and mercy as the connection between us. Otherwise all might become just "economy" - no matter how good a practice is.