the Second Week after Easter
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THE MESSAGE
John 12:8
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
For you always have the poor with you,
For the poore alwayes yee haue with you: but me ye haue not alwayes.
For the poor always ye have with you; but me ye have not always.
For the poor you always have with you, but you do not always have me."
"For you always have the poor with you, but you do not always have Me."
You will always have the poor with you, but you will not always have me."
"You always have the poor with you, but you do not always have Me."
"For you always have the poor with you, but you do not always have Me."
For you always have the poor with you, but you do not always have Me."
The poor you will always have with you, but you will not always have Me."
You will always have the poor with you, but you won't always have me."
You always have the poor among you, but you will not always have me."
for ye have the poor always with you, but me ye have not always.
You will always have those who are poor with you. But you will not always have me."
For the poore alwayes yee haue with you, but me ye shall not haue alwayes.
For you have the poor always with you, but me you have not always.
You will always have poor people with you, but you will not always have me."
For you have the poor with you always, but you do not always have me."
For you always have the poor with you, but you do not always have Me.
For the poor ye have always with you; but me ye have not always.
The poor you have ever with you, but me you have not for ever.
For you always have the poor with you, but you don't always have me."
For you will always have the destitute with you, but you will not always have me."Matthew 26:11; Mark 14:7;">[xr]
In all time the poor you have with you; but me you have not at all time.
For the poor are always with you, but I am not with you always.
For the poore alwayes shall ye haue with you: but me haue ye not alwayes.
For the poor ye have always with you; but me ye have not always.
For you always have the poor with you, but you don't always have me."
Ye have the poor always with you: but me ye have not always.
For the poor you always have with you, but you have not me always."
for ye schulen euermore haue pore men with you, but ye schulen not euermore haue me.
For the poor you always have with you; but me you do not always have.
For the poor ye have always with you; but me ye have not always.
For you will always have the poor with you, but you will not always have me!"
For the poor you have with you always, but Me you do not have always."
You will always have the poor among you, but you will not always have me."
You will always have poor people with you. You will not always have Me."
You always have the poor with you, but you do not always have me."
For, the destitute, always, have ye with you, whereas, me, not always, have ye.
For the poor you have always with you: but me you have not always.
The poor you always have with you, but you do not always have me."
The poore all wayes shall ye have with you but me shall ye not all wayes have.
for the poor ye have always with yourselves, and me ye have not always.'
For the poore haue ye allwaye with you, but me haue ye not allwaye.
the poor you will always have with you; but me you will not always have.
The poor will always be around, but I won't."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the poor: Deuteronomy 15:11, Matthew 26:11, Mark 14:7
but: John 12:35, John 8:21, John 13:33, John 16:5-7, Song of Solomon 5:6, Acts 1:9-11
Reciprocal: Leviticus 25:35 - thy brother Proverbs 14:31 - but Mark 2:20 - be taken Luke 5:35 - when John 21:17 - Feed Acts 9:39 - and showing
Cross-References
When Abram arrived in Egypt, the Egyptians took one look and saw that his wife was stunningly beautiful. Pharaoh's princes raved over her to Pharaoh. She was taken to live with Pharaoh.
Because of her, Abram got along very well: he accumulated sheep and cattle, male and female donkeys, men and women servants, and camels. But God hit Pharaoh hard because of Abram's wife Sarai; everybody in the palace got seriously sick.
Abraham planted a tamarisk tree in Beersheba and worshiped God there, praying to the Eternal God. Abraham lived in Philistine country for a long time.
Joshua sent men from Jericho to Ai (The Ruin), which is near Beth Aven just east of Bethel. He instructed them, "Go up and spy out the land." The men went up and spied out Ai.
Joshua and all his soldiers got ready to march on Ai. Joshua chose thirty thousand men, tough, seasoned fighters, and sent them off at night with these orders: "Look sharp now. Lie in ambush behind the city. Get as close as you can. Stay alert. I and the troops with me will approach the city head-on. When they come out to meet us just as before, we'll turn and run. They'll come after us, leaving the city. As we are off and running, they'll say, ‘They're running away just like the first time.' That's your signal to spring from your ambush and take the city. God , your God, will hand it to you on a platter. Once you have the city, burn it down. God says it, you do it. Go to it. I've given you your orders."
The Benjaminites from Geba lived in: Micmash Aijah Bethel and its suburbs Anathoth Nob and Ananiah Hazor Ramah and Gittaim Hadid, Zeboim, and Neballat Lod and Ono and the Valley of the Craftsmen. Also some of the Levitical groups of Judah were assigned to Benjamin.
You Who Legislate Evil Doom to you who legislate evil, who make laws that make victims— Laws that make misery for the poor, that rob my destitute people of dignity, Exploiting defenseless widows, taking advantage of homeless children. What will you have to say on Judgment Day, when Doomsday arrives out of the blue? Who will you get to help you? What good will your money do you? A sorry sight you'll be then, huddled with the prisoners, or just some corpses stacked in the street. Even after all this, God is still angry, his fist still raised, ready to hit them again. "Doom to Assyria, weapon of my anger. My wrath is a cudgel in his hands! I send him against a godless nation, against the people I'm angry with. I command him to strip them clean, rob them blind, and then push their faces in the mud and leave them. But Assyria has another agenda; he has something else in mind. He's out to destroy utterly, to stamp out as many nations as he can. Assyria says, ‘Aren't my commanders all kings? Can't they do whatever they like? Didn't I destroy Calno as well as Carchemish? Hamath as well as Arpad? Level Samaria as I did Damascus? I've eliminated kingdoms full of gods far more impressive than anything in Jerusalem and Samaria. So what's to keep me from destroying Jerusalem in the same way I destroyed Samaria and all her god-idols?'" When the Master has finished dealing with Mount Zion and Jerusalem, he'll say, "Now it's Assyria's turn. I'll punish the bragging arrogance of the king of Assyria, his high and mighty posturing, the way he goes around saying, "‘I've done all this by myself. I know more than anyone. I've wiped out the boundaries of whole countries. I've walked in and taken anything I wanted. I charged in like a bull and toppled their kings from their thrones. I reached out my hand and took all that they treasured as easily as a boy taking a bird's eggs from a nest. Like a farmer gathering eggs from the henhouse, I gathered the world in my basket, And no one so much as fluttered a wing or squawked or even chirped.'" Does an ax take over from the one who swings it? Does a saw act more important than the sawyer? As if a shovel did its shoveling by using a ditch digger! As if a hammer used the carpenter to pound nails! Therefore the Master, God -of-the-Angel-Armies, will send a debilitating disease on his robust Assyrian fighters. Under the canopy of God's bright glory a fierce fire will break out. Israel's Light will burst into a conflagration. The Holy will explode into a firestorm, And in one day burn to cinders every last Assyrian thornbush. God will destroy the splendid trees and lush gardens. The Assyrian body and soul will waste away to nothing like a disease-ridden invalid. A child could count what's left of the trees on the fingers of his two hands. And on that Day also, what's left of Israel, the ragtag survivors of Jacob, will no longer be fascinated by abusive, battering Assyria. They'll lean on God , The Holy—yes, truly. The ragtag remnant—what's left of Jacob—will come back to the Strong God. Your people Israel were once like the sand on the seashore, but only a scattered few will return. Destruction is ordered, brimming over with righteousness. For the Master, God -of-the-Angel-Armies, will finish here what he started all over the globe. Therefore the Master, God -of-the-Angel-Armies, says: "My dear, dear people who live in Zion, don't be terrorized by the Assyrians when they beat you with clubs and threaten you with rods like the Egyptians once did. In just a short time my anger against you will be spent and I'll turn my destroying anger on them. I, God -of-the-Angel-Armies, will go after them with a cat-o'-nine-tails and finish them off decisively—as Gideon downed Midian at the rock Oreb, as Moses turned the tables on Egypt. On that day, Assyria will be pulled off your back, and the yoke of slavery lifted from your neck." Assyria's on the move: up from Rimmon, on to Aiath, through Migron, with a bivouac at Micmash. They've crossed the pass, set camp at Geba for the night. Ramah trembles with fright. Gibeah of Saul has run off. Cry for help, daughter of Gallim! Listen to her, Laishah! Do something, Anathoth! Madmenah takes to the hills. The people of Gebim flee in panic. The enemy's soon at Nob—nearly there! In sight of the city he shakes his fist At the mount of dear daughter Zion, the hill of Jerusalem. But now watch this: The Master, God -of-the-Angel-Armies, swings his ax and lops the branches, Chops down the giant trees, lays flat the towering forest-on-the-march. His ax will make toothpicks of that forest, that Lebanon-like army reduced to kindling.
Gill's Notes on the Bible
For the poor always ye have with you,.... And so would not want opportunities of showing a regard to them, which Christ always recommended; nor does he here in the least discourage an industrious and affectionate concern for them: the words seem to be a sort of prophecy, that there would be always poor persons in the churches of Christ, to be taken care of and provided for; :-; and yet the Jews suppose cases, in which the collectors of alms may have no poor to distribute to, and direct what they shall do in such cases l:
but me ye have not always; meaning, with respect to his corporeal presence, which would be quickly withdrawn from them, when there would be no more an opportunity of showing him personal respect, in such a way.
l T. Bab. Pesachim, fol. 13. 1. & Bava Metzia, fol. 38. 1. & Bava Bathra, fol. 8. 2.
Barnes' Notes on the Bible
See this passage explained in the notes at Matthew 26:3-16.
John 12:2
A supper - At the house of Simon the leper, Matthew 26:6.
Lazarus was ... - The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion - that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Luke 16:31, and the notes at 2 Corinthians 12:4.
John 12:4
Which should betray him - Greek, “who was to betray him” - that is, who would do it.
John 12:5
Three hundred pence - About 40,00, or 8 British pounds, 10 shillings (circa 1880’s).
And given to the poor - The avails or value of it given to the poor.
John 12:6
Had the bag - The word translated “bag” is compounded of two words, meaning “tongue,” and “to keep or preserve.” It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when traveling. Hence, it came to mean any bag or purse in which travelers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Luke 8:3; John 13:29; Acts 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial - to bring out man’s native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined, to it.
And bare ... - The word translated “bare” means literally “to carry as a burden.” Then it means “to carry away,” as in John 20:15; “If thou hast borne him hence.” Hence, it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief and stole what was put into the bag. The money he desired to be entrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here:
1.That it is not a new thing for members of the church to be covetous. Judas was so before them.
2.That such members will be those who complain of the great waste in spreading the gospel.
3.That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan Joshua 7:0, and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1 Timothy 6:9.
