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“The Anointing at Bethany”· Matthew 26:6–13
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For you always have the poor with you; but you don’t always have me.
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In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.
The Lord told them they would have much time to look after the poor. Further, it is only at his command that salvation can be given to the Gentiles buried with him in the outpouring of ointment by this woman, for rebirth is given only to those who have died with him in the profession of baptism.
(in Luc. 7, 37.) It is possible therefore that they were different persons, and so all appearance of contradiction between the Evangelists is removed. Or it is possible that it was the same woman at two different times and two different stages of desert; first while yet a sinner, afterwards more advanced.
Why then doth He Himself say, "The poor always ye have with you, but me ye have not always?" Why, for this reason most of all should we give alms, that we have Him not always an hungered, but in the present life only. But if thou art desirous to learn also the whole meaning of the saying, understand that this was said not with a view to His disciples, although it seem so, but to the woman's weakness. That is, her disposition being still rather imperfect, and they doubting about her; to revive her He said these things. For in proof that for her comfort He said it, He added, "Why trouble ye the woman?" And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.
(Hom. lxxx.) And in this way it may be the same in the three Evangelists, Matthew, Mark, and Luke. And not without good reason does the Evangelist mention Simon's leprosy, to show what gave this woman confidence to come to Christ. The leprosy was an unclean disease; when then she saw that Jesus had healed the man with whom He now lodged, she trusted that He could also cleanse the uncleanness of her soul; and so whereas other women came to Christ to be healed in their bodies, she came only for the honour and the healing of her soul, having nothing diseased in her body; and for this she is worthy our highest admiration. But she in John is a different woman, the wonderful sister of Lazarus.
The disciples had heard their Master say, I will have mercy, and not sacrifice, (Matt. 9:13.) wherefore they thought among themselves, If He accepts not burnt-offerings, much less will He the application of such ointment as this.
The disciples then thought thus, but Jesus, who saw the thoughts of the woman, suffered it. For her piety was great, and her ardour unspeakable, wherefore He condescended to suffer her to pour the ointment on His head. As the Father admitted the smoke and odour of the slain victim, so also Christ admitted this votive anointing of His head, though the disciples, who saw not her heart, murmured.
And He says not merely, She hath wrought a good work, but says first, Why trouble ye the woman? to teach us that every good act that is wrought by any, even though it lack somewhat of exact propriety, yet we ought to receive, cherish, and cultivate it, and not to require strict correctness in a beginner. If He had been asked before this was done by the woman, He would not have directed its doing; but when it was done, the rebuke of the disciples had no longer any place, and He Himself to guard the woman from importunate attacks speaks these things for her comfort.
That this mention of His death and burial might not cause her to despond, He comforts her by what follows, Verily I say unto you, Wheresoever &c.
Behold the accomplishment of this saying; to whatsoever part of the world you go, you will find this woman famous, and this has been wrought by the power of Him who spake this word. How many victories of kings and captains have passed into oblivion; how many who built cities and enslaved many nations are now known neither by report nor by name; but the deed of this woman pouring forth ointment in the house of a leper in the presence of twelve men, this resoimds throughout the world, and though so much time has elapsed, the memory of that which was done is not effaced. But why promised He no spiritual gift to this woman, but everlasting remembrance only? Because this He did promise made her confident of receiving the other also; whereas she wrought a good work, it is clear that she shall receive an adequate reward.
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.
The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.
And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice," and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.
But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done."
Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the Gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, the disciples only being present.
Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.
Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.
Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.
Then because He had said, "She hath done it for my burial;" that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, "What she hath done shall be spoken of in the whole world."
And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.
And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.
(Verse 10, 11.) But Jesus, knowing this, said to them: Why do you trouble this woman? For she has done a good work upon me. For the poor you have always with you, but me you do not always have. Another question arises, why did the Lord say to the disciples after the resurrection: Behold, I am with you always, even to the end of the world; and now he says, but you do not always have me. But it seems to me that in this place he is speaking of his bodily presence, which will not be with them in the same way after the resurrection, as it is now in all their meetings and familiarity. The Apostle, being mindful of this matter, says: 'Even though we have known Christ according to the flesh, yet now we no longer know Him.' (II Cor. 5:16)
Not that he was a leper yet, but having been so, and having been healed by the Saviour, he retained the appellation to show forth the power of Him who healed him.
Another Evangelist (John 12:3.) instead of 'alabastrum' has 'nardum pisticam,' that is, genuine, unadulterated.
For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head.
I know that some raise a cavil here, because John says that Judas alone was grieved because he had the bag, and was a thief from the beginning; but Matthew, that all the disciples were sorrowful. These know not the figure syllepsis, by which one name is put for many, and many for one; as Paul in the Epistle to the Hebrews says, They were sawn asunder, when it is thought that one only, Esaias namely, was so. (Heb. 11:37.)
Here a question arises how the Lord should have said elsewhere to His disciples, Lo, I am with you always, even to the end of the world; but here, Me ye shall not have always. (Matt. 28:20.) I suppose that in this place He speaks of His bodily presence, which shall not be with them after the resurrection in daily intercourse and friendship, as it is now.
Note His knowledge of things to come, how though about to suffer death within two days, He knows that His Gospel will be preached throughout the whole world.
Mystically; The Lord, about to suffer for the whole world, sojourns in Bethany, in the house of obedience, which once was that of Simon the leper. Simon also is interpreted 'obedient,' or, according to another interpretation, 'the world,' in whose house the Church is healed.
I know that some people criticize this passage because one Evangelist said only Judas became indignant since he kept the money purse and was a thief from the beginning, whereas Matthew wrote that all the apostles were indignant. Some may be unaware of the figure of speech called syllepsis, customarily termed “all for one and one for all.” The case is somewhat similar with Paul the apostle, who wrote in his epistle to the Hebrews (though many Latins have doubts about this), describing the sufferings and merits of the heroes of faith, inferring: “They were stoned, they were sawn in two, they were tempted, they were put to death by the sword.” [Hebrews 11:36-37] The Jews assert that only one person, Isaiah the prophet, was tortured. We may also point out that the apostles were indignant for the sake of the poor but Judas for the sake of his own gain. Hence his grumbling was also mixed with his misdeeds, because he had no concern for the poor but only wanted to be able to steal.
(Serm. 58, 1.) We recognise here a providential arrangement whereby the chief men of the Jews, who had often sought occasion of effecting their cruel purposes against Christ, could never yet succeed till the days of the paschal celebration. For it behoved that the things which had long been promised in symbol and mystery should be accomplished in manifest reality, that the typical lamb should be displaced by the true, and one sacrifice embrace the whole catalogue of the varied victims. That shadows should give way to substance, and copies to the presence of the original; victim is commuted for victim, blood is abolished by blood, and the festival of the Law is at once fulfilled and changed.
He clearly shows that the Apostles had uttered something harsh against her, when He says, Why trouble ye the woman? And beautifully He adds, She hath wrought a good work in me; as much as to say, It is not a waste of ointment, as ye say, but a good work, that is, a service of piety and devotion.
For the poor ye have ever with you. The Lord shows in these words as of set purpose, that they were not to be blamed who ministered of their substance to Him while He dwelt in a mortal body; forasmuch as the poor were ever in the Church, to whom the believers might do good whensoever they would, but He would abide in the body with them but a very short time; whence it follows, But me ye shall not have always.
Or, it is to be explained by supposing this spoken to Judas only; and He said not, Ye have not, but Ye shall not have, because this was spoken in the person of Judas to all his followers. And He says, Not always, though they have it at no time, because the wicked seem to have Christ in this present world, while they mix among His members and approach His table, but they shall not always so have Him when He shall say to His elect, Come, ye blessed of my Father. (Matt. 25:34.) It was the custom among this people to embalm the bodies of (Matt. 25:34.) the dead with divers spices, to the end that they might be kept from corruption as long as possible. And as this woman was desirous of embalming the Lord's dead Body, and would not be able because she would be anticipated by His resurrection, it was therefore arranged by Divine Providence that she should anoint the Lord's living Body. This then is what He says, In that she hath poured, that is, By anointing My living Body she shows forth My death and burial.
(Hom. in Ev. xxxiii. 1.) Or, we may think that this is the same woman whom Luke calls a sinner, and John names Mary.
Alabaster is a kind of marble, white but marked with veins of different colours, which was in use for vessels to hold ointment, because it was said to preserve it from corruption.
From the Greek πίστις, faith, whence 'pisticus,' faithful. For this ointment was pure, unadulterated.
That is, To whatsoever place throughout the whole world the Church shall be propagated, there this also that she hath done shall be told. That also that is added signifies, that as Judas by his reproof of her has earned evil character of treachery, so has she also earned the glory of pious devotedness.
Since the disciples had heard much about almsgiving and had given it much consideration, they found fault with the woman, thinking that God desired mercy towards others more than honor for Himself. But He rebukes the disciples for their unwarranted criticism of the woman. For one should not expect exalted things from those who have only recently approached Christ, and especially from those whose emotions are unrestrained, but one should accept even their measure of faith. For whenever someone wants to offer a gift to God, do not scorn him, or cut him off in his eagerness by sending him away to give to the poor, but let him fulfill his offering. But if he should ask your advice as to whether he should give to the poor or make an offering to God, advise him to give to the poor. However, if he has already made the offering to God, there is no reason to scorn him, for one should prefer honor rendered to God above everything else, even almsgiving itself. Nor should you think that because Christ in His love for mankind accepts mercy shown to others as something offered to Himself, that we should overlook God and only practice almsgiving. For if this were so, we ought then to steal from the temples and use what is stolen for almsgiving. But it is not so; and that you may understand that it is not the same thing to show mercy to the poor and to honor Christ Himself and to serve Him, listen: "For ye have the poor always with you; but Me ye have not always." Do you see, then, that it is one thing to serve Christ and another thing to show mercy to the poor, even though Christ in His love for mankind accepts for Himself the things that are done for the poor?
(non occ.) Having set before us the counsels of the chief of the Jews concerning the death of Christ, the Evangelist would proceed to follow out their execution, and to relate the bargain of Judas with the Jews to deliver Him up, but he first shows the cause of this betrayal. He was grieved that the ointment which the woman poured upon Christ's head had not been sold that he might have carried off something out of the price it brought, and to make up this loss he was willing to betray his Master. And therefore he proceeds, Now when Jesus was in Bethany, in the house of Simon the leper.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 26:11, uttered by Jesus during the anointing at Bethany, serves as a profound statement distinguishing between the perpetual call to care for the poor and the unique, fleeting opportunity for direct, sacrificial devotion to His physical person. This declaration clarifies the divine prioritization of worship and preparation for His impending death, without diminishing the enduring biblical mandate for compassion and charity.
Context
Literary Context
This verse is situated within the narrative of Jesus' final week before His crucifixion, specifically during an intimate dinner at the home of Simon the Leper in Bethany, just days before Passover. A woman, identified as Mary of Bethany in John 12:3, pours costly perfumed ointment on Jesus' head. The disciples, particularly Judas Iscariot as noted in John 12:4-6, express indignation, arguing that the perfume could have been sold for a large sum and given to the poor. Jesus' response in Matthew 26:10-12 defends the woman's act, interpreting it as an anointing for His burial, thereby highlighting its profound prophetic and theological significance in light of His imminent death and resurrection. The immediate narrative flow emphasizes the clash between utilitarian concerns and profound spiritual devotion.
Historical & Cultural Context
In ancient Jewish society, hospitality was paramount, and anointing guests with oil was a common practice, though typically with less expensive oils. The use of costly alabaster ointment, often containing nard, was an extravagant gesture of honor and devotion, frequently reserved for special occasions or burial preparations. Jewish law and tradition also placed a strong emphasis on almsgiving and care for the poor, as evidenced throughout the Old Testament (e.g., Deuteronomy 15:7-11). The disciples' objection, therefore, would have resonated with widely accepted societal values concerning charity. Jesus' statement does not negate this value but reorients it within the unique context of His messianic mission and the eschatological urgency of His final days.
Key Themes
The broader chapter and book contribute to several key themes illuminated by this verse. Firstly, it underscores the theme of Jesus' impending suffering and death, as the anointing is explicitly linked to His burial (Matthew 26:12). Secondly, it highlights the theme of true discipleship and worship, contrasting the woman's selfless devotion with the disciples' (and particularly Judas's) misunderstanding and self-interest, echoing the call to costly discipleship found throughout Jesus' teachings in Matthew's Gospel. Thirdly, the verse touches upon the enduring reality of poverty and the Christian's ongoing responsibility to the needy, a theme present from the Law to the Prophets (e.g., Proverbs 14:31) and continued in the New Testament Church (Galatians 2:10). Finally, it subtly introduces the theme of Jesus' unique divine identity and temporary earthly presence, setting the stage for His departure and subsequent spiritual presence through the Holy Spirit.
Exposition and Analysis
Key Word Analysis
This term refers to a beggar or pauper, strictly denoting absolute or public mendicancy. It describes someone in a state of utter destitution, often cringing or crouching due to their poverty. In the New Testament, it can also refer to those who are spiritually poor or humble before God. Here, it signifies those who are materially impoverished and dependent on charity.
Derived from "all" and "when," this adverb means "at all times" or "evermore." It emphasizes an enduring, continuous reality. Jesus uses it to convey the perpetual presence of poverty in human society, a truth echoed in Old Testament passages like Deuteronomy 15:11.
A primary verb meaning "to hold," "possess," or "to have at one's disposal." In this context, it signifies the ongoing availability or presence of the poor among them, implying a continuous opportunity and responsibility to minister to them. Conversely, it contrasts with the temporary nature of "having" Jesus' physical presence.
Verse Breakdown
"For ye have the poor always with you;"
This clause acknowledges the persistent and unavoidable reality of poverty in the world. Jesus is not dismissing the importance of caring for the poor but stating a factual condition of human existence. The phrase implies that opportunities for charity are constant and will never cease, providing an ongoing avenue for disciples to demonstrate compassion and fulfill the Law's commands regarding the needy.
"but me ye have not always."
This contrasting clause highlights the unique and temporary nature of Jesus' physical, earthly ministry. His time with them in bodily form was limited, culminating in His impending death, resurrection, and ascension. This statement underscores the urgency and unparalleled significance of the woman's act of devotion, as it was a direct expression of worship to the Messiah in a moment that would not be repeatable. It establishes a hierarchy of priorities, where direct, personal devotion to Christ's unique person takes precedence in this specific, eschatological context.
Literary Devices
The primary literary device employed in Matthew 26:11 is Antithesis, a rhetorical device that juxtaposes two contrasting ideas or statements to emphasize their differences. Here, Jesus starkly contrasts the perpetual presence of "the poor" with the temporary nature of His own physical presence ("me ye have not always"). This creates a powerful tension that highlights the unique, unrepeatable opportunity for direct devotion to Him. Furthermore, there is a subtle element of Hyperbole or perhaps Proverbial Wisdom in the phrase "the poor always with you." While not literally meaning every single moment, it conveys the enduring, pervasive reality of poverty as a constant feature of human society, echoing a similar sentiment in Deuteronomy 15:11. This proverbial truth serves as a backdrop against which the singular, time-sensitive nature of Jesus' physical presence is magnified.
Theological and Thematic Connections
Matthew 26:11 offers a crucial theological insight into the nature of worship, stewardship, and the kingdom of God. It does not devalue the imperative to care for the poor, which is a foundational aspect of biblical ethics and a hallmark of true faith. Rather, it elevates the unique and irreplaceable significance of direct devotion to Christ, especially in light of His impending sacrifice. The woman's act was not merely charity but an act of profound prophetic worship, preparing the Messiah for His burial. This verse teaches that while good works and social justice are continuous responsibilities, there are also singular, divinely appointed moments for costly, direct worship of Jesus that hold a unique spiritual weight. It challenges believers to discern God's specific callings and priorities, recognizing that some opportunities for devotion to Christ are time-sensitive and of eternal consequence.
Reflection and Application
Matthew 26:11 calls us to a nuanced understanding of discipleship, balancing our ongoing commitment to social justice and compassion with a fervent, intentional, and sometimes extravagant devotion to Jesus Christ Himself. While the needs of the poor are indeed always present, providing constant opportunities for us to live out the command to love our neighbor, our relationship with Christ demands a unique level of priority and worship. This verse challenges us to consider if we are sometimes so focused on "good works" that we miss the "best work"—that of direct, sacrificial worship and obedience to Jesus. It encourages us to seize present opportunities to honor Christ, whether through personal time in prayer and study, sharing the Gospel, or acts of service that are specifically directed towards His glory, even if they seem "impractical" or "wasteful" to a utilitarian mindset. True worship is often costly and may not always be understood by those around us, but it is deeply valued by our Lord.
Questions for Reflection
FAQ
Does Jesus imply that caring for the poor is less important?
No, Jesus does not diminish the importance of caring for the poor. His statement, "For ye have the poor always with you," acknowledges the perpetual presence of poverty and implicitly affirms the ongoing biblical mandate to care for the needy, a command deeply rooted in the Old Testament (e.g., Deuteronomy 15:11). Instead, Jesus is establishing a specific priority in a unique context: the anointing for His burial. He is highlighting that while opportunities for charity are constant, the opportunity for direct, physical devotion to Him in His final days on earth was fleeting and unrepeatable. The woman's act was an act of worship and preparation for His messianic sacrifice, which held a distinct and immediate significance.
What does "but me ye have not always" mean for believers today, since Jesus is no longer physically present?
The phrase "but me ye have not always" referred to Jesus' temporary physical presence before His crucifixion, resurrection, and ascension. For believers today, it serves as a reminder of the unique, unrepeatable historical moment of His earthly ministry. While Jesus is no longer physically present in the same way, He is eternally present through the Holy Spirit (John 14:16-18) and spiritually present with His church (Matthew 28:20). Therefore, the principle shifts from physical presence to spiritual devotion. It means we should prioritize our direct worship, obedience, and service to Him, recognizing the preciousness of our relationship with Him and the unique opportunities He gives us to glorify Him in our generation, which will not be repeated in the same way.
Christ-Centered Fulfillment
Matthew 26:11, while seemingly a pragmatic statement, profoundly points to Christ's unique identity and mission. The temporary nature of Jesus' physical presence ("me ye have not always") foreshadows His impending death, which is the ultimate act of self-giving love and the cornerstone of Christian faith. The woman's anointing, interpreted by Jesus as preparation for His burial (Matthew 26:12), highlights His role as the Lamb of God whose sacrifice would take away the sin of the world (John 1:29). While the poor would always be present, the opportunity to offer direct, costly devotion to the incarnate Son of God, who was about to accomplish redemption, was a singular, eschatological moment. This verse, therefore, implicitly underscores the unparalleled value of Christ's person and work, asserting that devotion to Him, even in its most extravagant forms, is never wasted. His departure from physical presence paved the way for His spiritual omnipresence through the Holy Spirit (John 16:7), enabling all believers, across all generations, to have Him "always" in a new and profound way, a fulfillment that transcends the limitations of physical proximity.