As we have discovered the development in gospel texts from early Mark (about 71 CE) to late John (final, about 105 CE), sometimes we seem to be experiencing the telephone game as well as strong emphasis on each particular community's agenda. Today's selection [John 12: 1-8] is a remarkable study: the anointing of Jesus. As we follow the stream of time from Mark to John, the story begins in the house of Simon the Pharisee and ends up in Lazarus' house, putting him on the scene. The woman morphs from just a nameless women whom Jesus lifts us as an example of faith, to a public sinner whom Jesus forgives in contrast to Pharisaic judgmentalism, and finally to Mary (of Mary & Martha fame). The unction begins as an anointing of Jesus' head (symbolic of his kingly and priestly office), and moves to his feet, to emphasize the element of servant ministry important to John's community.
In the early gospels, it is the attendees whose criticize the use of expensive perfume for this anointing. Then, the disciples become the critics. And, finally in John, it is the super-villain Judas (a name that means The Jew) who complains about the cost. Then we are amazed to learn that this very-likely mythical personage was actually the apostolic treasurer who used to steal money and would have converted monies used for the perfume! Clearly we see John's disgusting anti-Semitic streak once again. We are not fooled.
Jesus' reply here to the exceptional cost of the nard is to say that "the poor you have with you always" whereas he will not be around long. That phrase has been used to suggest that the problems of the poor are so intractible as not to be worth any effort. Better to get the fuzzies about the Lord and forgot those economically marginal folks.
In our country we have 46.5 million people living in poverty, up more than 9 million in the last ten years, 48% of the population are now either poor or low income. At the same time, our budding new aristocracy --the one-percenters --, own 43% of the nation's wealth and recently received tax cuts totalling $1.5 billion. The bottom 80% of Americans collectively own seven percent of the assets. Nevertheless, "the poor you have with you always." Really?
Three quick thoughts on that. First, we cannot separate Jesus from the poor, for he challenged all oppressive economic, political, and social systems. He responded to people tangible needs, not just "thoughts and prayers." Jesus resisted the Establishment so well he was executed by the Empire as a rival of Caesar, an enemy of the state. Second, the Greek in the text may be rendered in present indicative, as usual, or present imperative. If the latter, then Jesus is telling people to "keep the poor close to you." Doesn't that sound more like the real Jesus?
Finally, Jesus supported the provision in Jewish Law for Jubilee, when in the fiftieth year people were supposed to remit all debts, release all land for re-distribution, and release all slaves. That radical provision simply didn't survive the Chamber of Commerce lobbying in Jerusalem. But Jesus wanted it enforced. Jesus took it seriously.
We may not agree as how we should tackle the problem of poverty and take care of the poor. But, in light of the huge and growing wealth gap in America, I do not believe we can argue that this is just the way things are, and Jesus would be ok with it. No! What to do is subject to debate. Whether to do is simply unconscionable for us who claim to follow the Christ. And we can do better as people people.
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