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.
Saint Gregory of Nazianzen speaks of God’s generosity and the responsibility it places on us. Everything we have, he says — our life, our breath, our understanding, our hope — is a gift from God. Even our ability to know God is not something we create but something we receive [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
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