Christian Art | The Penitent Woman Anoints Jesus’ Feet | King James Audio Bible KJV
Luke 7: 36-50 – Week 24 Ordinary Time, Thursday (King James Audio Bible KJV, Spoken Word)
36 ¶ And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
48 And he said unto her, Thy sins are forgiven.
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50 And he said to the woman, Thy faith hath saved thee; go in peace.
Jesus has been invited to dinner by Simon the Pharisee, which occasion in itself reminds us of the inclusivity of Jesus’ mission. There it would be customary for the men to recline on low divans, leaning on their left arm with their legs tucked under them, away from the table. It would also be customary for the host to honour his guests with a kiss of greeting, with water for their feet, and with perfumes.
The woman is bold indeed to come to Jesus in this circumstance. Perhaps she lives so far outside the norms of society that she has additional strength of mind and purpose. Perhaps her circumstances mean that she is less inhibited, less bound in by convention, and so more capable of responding to the news of Jesus.
It is, then, ironic that when the woman comes to Jesus, she offers to Jesus in super-abundance the social niceties that, it seems, have been neglected by the Simon the host. Perhaps we may infer that it is because of her outcast state that she is able to give so lavishly of the good will that the social customs can too palely imitate.
Above all, we witness in raw fashion the woman’s true, absolute and devastating penitence. What a sign this woman is to recall us to ourselves and so to God. She cuts through hypocrisy – potentially our own. Here is knowledge of the absolute need to throw ourselves at Christ’s feet and to beg forgiveness, confessing our sins. Absolute and unconditional: how it should be for us all.
The Pharisee needs to be taught this lesson by Jesus. This knowledge contradicts what the Pharisee ‘knows’ about sin and righteousness. It is furthermore tied into the clearly implicit declaration by Jesus of his divinity, of Jesus’ being God the Son. We are not told how Simon the Pharisee individually responds; we are told of the murmurings, collectively, of those who are at the table, saying: ‘Who is this, who even forgives sins?’ Who can forgive sins but God alone?
Concluding Prayer | Love Revealed By Jesus Christ
Grant us, Lord, a true knowledge of salvation,
so that, free from fear and from the power of our foes,
we may serve you faithfully,
all the days of our life.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
Jesus’ Forgiveness Of Sin
The story of Jesus’ forgiveness of sin in Luke 7:36-50 is a powerful example of the transformative power of God’s grace. In this passage, we see a woman who is known to be a sinner come to Jesus and anoint his feet with perfume, washing them with her tears and wiping them with her hair. The Pharisees, who were present, criticized Jesus for allowing such a woman to touch him, but Jesus saw her repentance and forgave her sins.
This story speaks to the central message of the Bible, that we are all sinners in need of God’s forgiveness. In the Old Testament, we see countless examples of God’s mercy and forgiveness towards his people, even in the face of their disobedience and rebellion. For example, in Psalm 103:10-12, we read: ‘He hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us.’
In the New Testament, we see Jesus embodying this message of forgiveness and grace. In the Parable of the Prodigal Son (Luke 15:11-32), we see a father who forgives his wayward son and welcomes him back with open arms. This parable speaks to the heart of Jesus’ message, that no matter how far we may have strayed, God’s love and forgiveness are always available to us.
The story in Luke 7:36-50 also highlights the importance of repentance and faith in receiving God’s forgiveness. The woman who came to Jesus knew she was a sinner and humbled herself before him, expressing her love and faith in him through her actions. As Jesus says in Luke 7:47: ‘Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.’
Christians have reflected on the meaning and significance of Jesus’ forgiveness of sin. In the Catholic tradition, for example, the sacrament of confession is seen as a means of receiving God’s forgiveness through the ministry of the Church. The Catechism Of The Catholic Church states that ‘sin is before all else an offense against God, a rupture of communion with him’ (CCC 1849) and that ‘the sacrament of Penance is a whole consisting in three actions of the penitent and the priest’s absolution’ (CCC 1480).
Protestant theologians have also grappled with the question of forgiveness and salvation. Martin Luther, for example, emphasized the idea of justification by faith, the belief that salvation comes through faith in Christ alone. Martin Luther wrote: ‘The forgiveness of sins and justification are the same thing. Where there is forgiveness of sins, there is also life and salvation.’ (Luther’s Works, vol. 26, p. 354)
In conclusion, the story of Jesus’ forgiveness of sin in Luke 7:36-50 is a powerful reminder of the centrality of God’s grace in the Christian faith. It speaks to the heart of the Bible’s message, that we are all sinners in need of God’s forgiveness, and that this forgiveness is freely available to all who repent and believe.
Christian Art | Parousia | Second Coming | Lamb Of God, You Take Away The Sins Of The World Luke 17: 26-37 (Audio Bible KJV, Spoken Word) Early Christian thought about the Parousia – the second coming – was largely influenced by the teachings of Jesus and the writings of Saint Paul. In the early Christian community, expectation of Christ’s return was strong, and many Christians believed that it would happen in their lifetime. This belief is evident in the New Testament, where the authors express a sense of urgency in their writings and encourage their readers to be prepared for Christ’s imminent return. As Christianity spread throughout the Roman Empire, the idea of the Parousia became more complex and nuanced. Theological debates arose around the nature of Christ’s return and the events that would precede it. Some theologians, such as Origen and Augustine, saw the Parousia as a spiritual event that was already happening in the Church. Others, such as the Montanists and the millenarians, believed in a literal, physical return of Christ and the establishment of a new, earthly Kingdom. In the Middle Ages, the Parousia was often associated with apocalypticism and the idea of a final, cataclysmic battle between good and evil – the last battle. The idea of the Antichrist, who would precede Christ’s return, became a popular theme in Christian literature, and the book of Revelation (Apocalypse – meaning to reveal, to uncover) was interpreted as a prophetic guide to the end of the world. Biblical Basis For The Parousia | The Second Coming The concept of the Parousia, or the Second Coming of Jesus Christ, is central to Christian eschatology and is supported by numerous biblical passages in both the Old and New Testaments. In the Old Testament, there are numerous passages that refer to the coming of a Messiah who will restore Israel and bring about the final judgment. For example, in Daniel 7:13-14, it is written: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ This passage describes a divine figure who comes in the clouds and is given dominion over all nations. In the New Testament, the Parousia is described in greater detail, particularly in the teachings of Jesus and the writings of Saint Paul. Jesus speaks of his return in many passages, including Matthew 24:30-31, where Jesus says: ‘And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’ Here, Jesus describes his return in power and glory, accompanied by angels who gather Jesus’ elect from all over the world. In Saint Paul’s letters, the Parousia is also described in detail. In 1 Thessalonians 4:16-17, Saint Paul writes: ‘For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’ This passage describes a resurrection of the dead and the gathering of believers to meet the Lord Jesus in the air. The language and imagery used to describe the Parousia are often dramatic and apocalyptic in nature. The Parousia is often described as a time of judgment, when the righteous will be separated from the wicked, and God’s justice will be fully revealed. The imagery of clouds, trumpets, and angels is used to depict the power and glory of Christ’s return. Theological Interpretations Of The Parousia | Jesus’ Second Coming The concept of the Parousia has been interpreted in a variety of ways throughout Christian history. Dispensationalism Dispensationalism is a theological framework that emerged in the 19th Century and has since become popular among some evangelical and fundamentalist Christians. Dispensationalists believe that history is divided into distinct periods or ‘dispensations’, each of which is marked by a particular mode of divine revelation and a specific plan of salvation. According to dispensationalist theology, the Parousia will be preceded by a period of tribulation, during which the Antichrist will establish a one-world government and the Jews will be restored to their homeland. The Parousia itself will involve a physical, visible return of Christ, who will establish a thousand-year reign on earth before the final judgment. Preterism Preterism is a theological interpretation of the Parousia that holds that many of the prophecies in the New Testament, particularly those in the book of Revelation, were fulfilled in the first century AD. According to this view, the Parousia occurred in a spiritual sense when Christ ascended to heaven and sent the Holy Spirit to empower the Church. Preterists argue that the tribulation and other end-time events predicted in the New Testament were fulfilled in the destruction of the Temple in Jerusalem in AD 70. Postmillennialism Postmillennialism is a theological view that holds that the Parousia will occur after a period of history in which the Church will gradually bring about the kingdom of God on earth. According to this view, the Church will spread the gospel throughout the world, and social, political, and economic conditions will gradually improve. Eventually, Christ will return to a world that has been largely transformed by the Gospel. Amillennialism […]
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