1 00:00:10,800 --> 00:00:14,200 Hey everyone, welcome again to logical Bible study. 2 00:00:14,400 --> 00:00:17,100 And this is the Catholic podcast where every day we do an 3 00:00:17,100 --> 00:00:20,400 exegesis of scriptures looking at the literal sense of the 4 00:00:20,400 --> 00:00:22,800 text. And I know so many of you have 5 00:00:22,800 --> 00:00:26,500 benefited from this approach to the scriptures and today will 6 00:00:26,500 --> 00:00:29,200 jump straight into it because we have a bit of a longer passage 7 00:00:29,200 --> 00:00:33,800 in quite an interesting. In one, Luke chapter 7 verses 36 8 00:00:33,800 --> 00:00:37,900 250. One of the Pharisees invited 9 00:00:37,900 --> 00:00:42,300 Jesus to a meal, when he arrived at the Pharisees house and took 10 00:00:42,300 --> 00:00:47,200 his place at table, a woman came in, who had a bad name in the 11 00:00:47,200 --> 00:00:50,200 town. She had heard, he was dining 12 00:00:50,200 --> 00:00:53,900 with the Pharisee and brought with her an alabaster jar of 13 00:00:53,900 --> 00:00:56,800 ointment. She waited behind him at his 14 00:00:56,800 --> 00:01:01,700 feet weeping, and her tears fell on his feet and she wiped them 15 00:01:01,700 --> 00:01:05,300 away with her hair. Then she covered his feet with 16 00:01:05,300 --> 00:01:08,500 kisses and anointed them with the ointment. 17 00:01:09,800 --> 00:01:13,700 When the Pharisee who had invited him saw this, he said to 18 00:01:13,700 --> 00:01:16,800 himself. If this man were a prophet, he 19 00:01:16,800 --> 00:01:19,400 would know who this woman is. That is touching him. 20 00:01:19,500 --> 00:01:25,100 And what a bad name she has. Then Jesus took him up and said, 21 00:01:25,600 --> 00:01:27,900 Simon, I have something to say to you. 22 00:01:29,000 --> 00:01:34,500 Speak master was the reply. There was once a creditor who 23 00:01:34,500 --> 00:01:38,000 had two men in his debt, one ordered him 500. 24 00:01:38,000 --> 00:01:41,700 Denarii, the other 50, they were unable to pay. 25 00:01:41,700 --> 00:01:45,500 So he pardoned them both which of them will love him more. 26 00:01:47,100 --> 00:01:50,300 The one who is pardoned more? I suppose answered Simon. 27 00:01:51,200 --> 00:01:56,300 Jesus said you are right. Then he turned to the woman 28 00:01:57,000 --> 00:01:59,200 Simon. He said, you see this woman. 29 00:01:59,900 --> 00:02:03,800 I came into your house and you poured no water over my feet, 30 00:02:04,200 --> 00:02:07,300 but she has poured out her tears, over my feet and wipe 31 00:02:07,300 --> 00:02:12,400 them away with her hair. You gave me no kiss, but she has 32 00:02:12,400 --> 00:02:14,400 been covering my feet with kisses ever. 33 00:02:14,400 --> 00:02:17,800 Since I came in. You did not anoint my head with 34 00:02:17,800 --> 00:02:22,900 oil but she has anointed my feet with ointment for this reason. 35 00:02:22,900 --> 00:02:27,900 I tell you that her sins. Her many sins must have been 36 00:02:27,900 --> 00:02:31,500 forgiven her or she would not have shown such great love. 37 00:02:32,400 --> 00:02:36,400 It is the man who is Forgiven little who shows little love. 38 00:02:37,700 --> 00:02:40,800 Then he said to her, your sins are forgiven. 39 00:02:42,300 --> 00:02:45,200 Those who are with him at table, began to say to themselves. 40 00:02:45,600 --> 00:02:48,500 Who is this man that he even forgives sins. 41 00:02:49,500 --> 00:02:53,700 But he said to the woman, your faith has saved you go in. 42 00:02:53,700 --> 00:02:58,500 Peace. So, a really interesting passage 43 00:02:58,500 --> 00:03:01,400 that we're looking at today and there's a lot of interesting 44 00:03:01,400 --> 00:03:02,900 things going on in the background. 45 00:03:03,200 --> 00:03:05,400 So let's start by asking what's the context? 46 00:03:05,400 --> 00:03:06,900 What has happened? Just prior to this. 47 00:03:07,200 --> 00:03:09,900 So, Jesus has been doing healings and preaching in 48 00:03:09,900 --> 00:03:11,500 Galilee. It's quite early in his 49 00:03:11,500 --> 00:03:14,800 ministry. He's already got a reputation of 50 00:03:14,800 --> 00:03:17,000 meeting with Sinners. And, in fact, dining, with 51 00:03:17,000 --> 00:03:19,200 sinners. Now, this story that we're 52 00:03:19,200 --> 00:03:20,800 looking at today, is unique to Luke. 53 00:03:20,800 --> 00:03:23,300 You'll only find this one in Luke's gospel. 54 00:03:24,100 --> 00:03:26,400 Now, there is a similar one that is in the other. 55 00:03:26,700 --> 00:03:29,000 Schools, but it's actually occurs on a different occasion. 56 00:03:29,000 --> 00:03:33,000 So it's important to distinguish between the two so there is an 57 00:03:33,000 --> 00:03:36,900 episode later in Jesus life. Where a woman annoyance Jesus 58 00:03:36,900 --> 00:03:41,200 head with oil in Bethany, in the last week of his life. 59 00:03:41,200 --> 00:03:44,800 And in that case, the woman, anoints Jesus head. 60 00:03:45,000 --> 00:03:48,400 Whereas here the woman, anoints Jesus feet and it's actually a 61 00:03:48,400 --> 00:03:52,200 two quite different occasions. Now the main similarity here is 62 00:03:52,200 --> 00:03:56,200 that oil is used by the woman in both cases and in both cases is 63 00:03:56,200 --> 00:04:01,300 an Unnamed woman and both women dry Jesus feet with their hair. 64 00:04:02,800 --> 00:04:05,000 But that's about as far as the similarities go. 65 00:04:05,000 --> 00:04:08,200 So, some people have confused these stories and imagine that 66 00:04:08,200 --> 00:04:10,500 they're the same thing. But clearly they're depicted as 67 00:04:11,100 --> 00:04:12,900 different. Jesus says, quite different 68 00:04:12,900 --> 00:04:15,100 things on the different occasions, and they're different 69 00:04:15,100 --> 00:04:17,899 women doing it. So, this one that we're looking 70 00:04:17,899 --> 00:04:22,100 at today, happens in an unknown town with an unknown woman, and 71 00:04:22,100 --> 00:04:24,000 it's quite early in Jesus ministry. 72 00:04:24,900 --> 00:04:28,700 So verse 36, one of the Pharisees invited Jesus to a 73 00:04:28,700 --> 00:04:31,300 meal. Now, we later discovered that 74 00:04:31,300 --> 00:04:34,600 the man is called Simon though. At this stage, Luke decides to 75 00:04:34,608 --> 00:04:37,400 just calling her Pharisee interestingly. 76 00:04:37,400 --> 00:04:40,100 Jesus dines with Pharisees quite a few times in work. 77 00:04:40,100 --> 00:04:42,800 In fact, three times. He dines with Pharisees in 78 00:04:42,800 --> 00:04:45,800 chapter 11. And in chapter 14, he will also 79 00:04:45,800 --> 00:04:50,500 dine with Pharisees. Verse 37, when he arrived at the 80 00:04:50,508 --> 00:04:53,800 Pharisees house and took his place at table. 81 00:04:54,500 --> 00:04:56,300 Now. This is probably a large Feast, 82 00:04:56,300 --> 00:04:58,800 which many members of the public are invited to. 83 00:04:59,800 --> 00:05:02,100 In that time. It's important to understand how 84 00:05:02,100 --> 00:05:04,100 they would have eaten when they were at a feast. 85 00:05:04,100 --> 00:05:08,300 So if it's a large important Feast, the Jews would recline on 86 00:05:08,300 --> 00:05:11,200 low couches near the floor. They didn't sit on chairs in the 87 00:05:11,200 --> 00:05:13,800 way that we do today. So they would recline on these 88 00:05:13,800 --> 00:05:19,500 couches and they typically leaned Cushion on their left 89 00:05:19,500 --> 00:05:22,100 side and then they ate with their right hand. 90 00:05:22,200 --> 00:05:24,900 That was sort of how they did these big meals. 91 00:05:26,000 --> 00:05:29,100 So that's how Jesus is eating at this meal and then a woman comes 92 00:05:29,100 --> 00:05:34,000 in who had a bad name in the town now, more literally what it 93 00:05:34,000 --> 00:05:36,500 says. He is a sinner, our lectionary 94 00:05:36,500 --> 00:05:39,000 translation, avoids using the word sinner, but that's actually 95 00:05:39,000 --> 00:05:42,100 what it says. She is a sinner, the King James 96 00:05:42,100 --> 00:05:43,400 version and other older versions. 97 00:05:43,400 --> 00:05:46,000 Sometimes use the phrase of ill repute. 98 00:05:46,000 --> 00:05:49,200 It's a woman of ill repute. Now that could be a euphemism 99 00:05:49,200 --> 00:05:52,100 for a prostitute. She could be a prostitute. 100 00:05:52,100 --> 00:05:54,700 Not necessarily though. There's nothing in the text that 101 00:05:54,700 --> 00:05:57,000 suggests that she's actually a prostitute. 102 00:05:57,000 --> 00:05:57,600 Though. Certainly. 103 00:05:57,600 --> 00:05:59,700 She's well known in the town for being a sinner. 104 00:06:00,900 --> 00:06:04,000 And the fact that she comes in and Jesus welcomes her confirms 105 00:06:04,000 --> 00:06:06,200 Jesus reputation for welcoming Sinners. 106 00:06:06,200 --> 00:06:09,500 We saw a couple of verses earlier in verse 34. 107 00:06:10,100 --> 00:06:12,400 He is accused of welcoming Sinners and that's exactly 108 00:06:12,400 --> 00:06:13,700 right. That's what he does here. 109 00:06:14,700 --> 00:06:17,200 Some people have wondered how this woman even gets in in the 110 00:06:17,200 --> 00:06:20,300 first Place because it's unlikely that the Pharisee would 111 00:06:20,300 --> 00:06:24,100 have invited this woman because she's a simple woman into the 112 00:06:24,100 --> 00:06:26,100 feast. Well, the best explanation of 113 00:06:26,100 --> 00:06:28,400 this is, it's probably one of those public feasts. 114 00:06:28,400 --> 00:06:30,400 They used to occasion, Pharisees, would occasionally 115 00:06:30,400 --> 00:06:35,300 have public events where certain people are invited to dine at 116 00:06:35,300 --> 00:06:38,900 the table, but the entire public is allowed to come and witness 117 00:06:38,900 --> 00:06:41,500 the event because there's usually some sort of important 118 00:06:41,500 --> 00:06:44,600 or wise dignitary. So, he's probably allowed it to 119 00:06:44,600 --> 00:06:47,300 be a public event. In terms of people coming to 120 00:06:47,400 --> 00:06:49,800 Listen to the conversation. So that's what she does. 121 00:06:49,800 --> 00:06:51,900 She comes along as part of the general public. 122 00:06:52,400 --> 00:06:54,700 Now. This woman is not named. 123 00:06:54,900 --> 00:06:58,600 It seems pretty unlikely that it's Mary Magdalene a lot of in 124 00:06:58,600 --> 00:07:01,600 history people have sometimes assume that this is Mary 125 00:07:01,600 --> 00:07:05,200 Magdalene because we know that Mary Magdalene used to live 126 00:07:05,400 --> 00:07:08,000 quite a sinful life of some sort perhaps because she was 127 00:07:08,000 --> 00:07:10,400 possessed by demons. We know that for a fact from the 128 00:07:10,400 --> 00:07:14,000 gospels, but the gospels never say that Mary Magdalene was a 129 00:07:14,008 --> 00:07:16,600 prostitute. And in fact, this woman is not 130 00:07:16,700 --> 00:07:18,800 called a prostitute. In fact, this woman is not given 131 00:07:18,800 --> 00:07:21,400 a name at all. I think it's incredibly unlikely 132 00:07:21,400 --> 00:07:24,700 that this woman is Mary Magdalene because in the very 133 00:07:24,700 --> 00:07:27,300 next chapter, in fact in the very next passage straight after 134 00:07:27,300 --> 00:07:30,800 this Luke mentions Mary Magdalene, and she is not 135 00:07:30,800 --> 00:07:33,400 identified with this woman. She's identified as someone 136 00:07:33,400 --> 00:07:36,500 quite different. So it's not impossible that it's 137 00:07:36,500 --> 00:07:40,000 Mary Magdalene, but given the flow of the text, it to me. 138 00:07:40,000 --> 00:07:42,800 It seems unlikely that it is Mary Magdalene, but you will 139 00:07:42,800 --> 00:07:46,700 encounter some traditional Scholars who tend to think that 140 00:07:46,700 --> 00:07:48,200 it could be me. Mary Magdalene that we're 141 00:07:48,200 --> 00:07:51,900 dealing with here. So, the woman had heard that he 142 00:07:51,900 --> 00:07:55,700 was dining with the Pharisee. So notice that she's there for 143 00:07:55,700 --> 00:07:56,900 Jesus. She's not there for the 144 00:07:56,900 --> 00:08:00,000 Pharisee. How does she know Jesus? 145 00:08:00,300 --> 00:08:01,700 Well, there's two options either. 146 00:08:01,700 --> 00:08:05,600 She has personally encountered, Jesus earlier, and she had felt 147 00:08:05,600 --> 00:08:08,600 quite forgiven or quite convicted perhaps earlier, and 148 00:08:08,600 --> 00:08:11,000 now she's come to show her gratitude to him. 149 00:08:11,300 --> 00:08:14,100 Or maybe she hasn't met Jesus yet, but she's heard about 150 00:08:14,100 --> 00:08:16,800 Jesus, and she's heard that he's a friend of sinners. 151 00:08:17,000 --> 00:08:21,000 So Is come to seek him out and she's brought with her an 152 00:08:21,000 --> 00:08:24,600 alabaster jar of ointment or a flask of ointment. 153 00:08:24,600 --> 00:08:28,600 So this would be an elegant stone jar containing Alabaster 154 00:08:28,600 --> 00:08:33,500 which is quite an expensive ointment and says she waited 155 00:08:33,500 --> 00:08:37,000 behind him at his feet. And she's so she's standing up 156 00:08:37,000 --> 00:08:38,700 behind his feet. It seems like a strange 157 00:08:38,700 --> 00:08:41,700 position, but think about it. If Jesus is eating in the 158 00:08:41,700 --> 00:08:45,500 reclining position. She can stand both behind him 159 00:08:45,500 --> 00:08:47,800 and at his feet at the same time, you Can sort of visualize 160 00:08:47,800 --> 00:08:52,400 that he's Jesus is laying facing the table and she's standing 161 00:08:52,400 --> 00:08:57,700 behind him down the end of his feet and the woman in verse 38 162 00:08:57,700 --> 00:09:00,000 is weeping. Now. 163 00:09:00,000 --> 00:09:01,500 What kind of weeping is that? What? 164 00:09:01,500 --> 00:09:04,900 We're not entirely, sure, but it seems to be some sort of Joyful 165 00:09:04,900 --> 00:09:08,100 or grateful weeping or perhaps, she's mourning, her old sinful 166 00:09:08,100 --> 00:09:10,200 life. Certainly her weeping, is a 167 00:09:10,208 --> 00:09:13,500 response to the fact that Jesus has convicted her and freed her 168 00:09:13,500 --> 00:09:17,400 from her, sinful life, and the tears fell on his. 169 00:09:17,400 --> 00:09:20,000 Feet and she wiped them away with her hair. 170 00:09:20,300 --> 00:09:21,600 Now. It's probably not deliberate. 171 00:09:21,600 --> 00:09:24,500 That her tears fell on his feet. She's actually there to do the 172 00:09:24,500 --> 00:09:26,800 anointing with oil. That's what she's trying to do. 173 00:09:26,800 --> 00:09:29,000 But in the process, she was crying. 174 00:09:29,000 --> 00:09:30,900 And some of the tears are falling on his feet. 175 00:09:30,900 --> 00:09:33,700 So she drives those two years with her hair. 176 00:09:34,900 --> 00:09:37,000 Why she using her hair will probably doesn't have anything 177 00:09:37,000 --> 00:09:39,100 else to use. Now. 178 00:09:39,100 --> 00:09:41,500 Some people thought that that's quite indecent because in that 179 00:09:41,500 --> 00:09:45,200 culture, women were not really supposed to expose their hair in 180 00:09:45,200 --> 00:09:48,600 public in this way, but she's so, So overcome with emotion and 181 00:09:48,600 --> 00:09:51,200 with gratefulness that she just wants to honor Jesus. 182 00:09:51,200 --> 00:09:54,700 And so she's maybe a shame that her tears are falling on his 183 00:09:54,700 --> 00:09:57,500 feet. So she drives away the tears 184 00:09:57,500 --> 00:10:03,300 from his feet with her hair now, but this does provide evidence 185 00:10:03,300 --> 00:10:05,300 that Luke got this from eyewitnesses. 186 00:10:05,300 --> 00:10:09,200 How else would Luke know that Tears are Falling onto Jesus 187 00:10:09,200 --> 00:10:11,100 feet? That's quite a specific detail, 188 00:10:11,100 --> 00:10:13,200 isn't it? So that indicates that Luke has 189 00:10:13,200 --> 00:10:14,600 spoken to some people that were there. 190 00:10:14,600 --> 00:10:19,100 That day, it goes on. She But his feet with kisses and 191 00:10:19,100 --> 00:10:24,200 anointed them with the ointment. Now, this is not a sexual act or 192 00:10:24,200 --> 00:10:27,200 some sort of immodest act. She's not being provocative. 193 00:10:27,200 --> 00:10:29,600 It's actually an act of Love anointing. 194 00:10:29,600 --> 00:10:33,300 His feet is kind of an act of Honor out of the gratefulness 195 00:10:33,300 --> 00:10:35,600 that she has for him. So she would have broken open 196 00:10:35,600 --> 00:10:38,900 this flask of expensive oil and then poured a little bit over 197 00:10:38,900 --> 00:10:42,900 the oil on him and then sort of anointed him with it. 198 00:10:43,500 --> 00:10:46,000 Her lavish use of ointment. Here is an expression of 199 00:10:46,000 --> 00:10:48,600 Contrition. She's actually going well beyond 200 00:10:48,600 --> 00:10:52,100 what you would normally expect as an active Hospitality even in 201 00:10:52,100 --> 00:10:55,300 the Middle East where they have quite elaborate Hospitality, 202 00:10:55,300 --> 00:10:56,700 things. She's going above and beyond 203 00:10:56,700 --> 00:11:00,300 that by anointing his feet with oil, because typically, you 204 00:11:00,300 --> 00:11:01,900 wouldn't touch someone else's feet. 205 00:11:01,900 --> 00:11:03,500 They were considered to be quite dirty. 206 00:11:04,000 --> 00:11:06,900 You might offer water for someone to wash their feet with, 207 00:11:06,900 --> 00:11:09,700 but typically you wouldn't actually wash their feet. 208 00:11:11,500 --> 00:11:14,100 Now, there's no objection here from the crowd about the cost of 209 00:11:14,100 --> 00:11:18,700 the oil in the latest story. When Jesus is Anointed by a 210 00:11:18,708 --> 00:11:22,200 different woman. There is a complaint from Judas 211 00:11:22,200 --> 00:11:25,300 about the cost of the oil. He says, we could have sold this 212 00:11:25,300 --> 00:11:26,900 oil and given the money to the poor. 213 00:11:27,600 --> 00:11:29,900 That's a different story here. There's no complaints about the 214 00:11:29,900 --> 00:11:31,600 oil. The focus is not actually on the 215 00:11:31,600 --> 00:11:33,800 oil here. The focus is on the woman. 216 00:11:34,800 --> 00:11:37,700 Now the Greek here indicates that the woman kept on doing 217 00:11:37,700 --> 00:11:40,200 these actions. So She's continually weeping 218 00:11:40,200 --> 00:11:42,000 wiping kiss. An anointing. 219 00:11:42,000 --> 00:11:46,200 She just keeps going with those four actions, the Pharisees in 220 00:11:46,200 --> 00:11:48,500 doing any of those things. He's not showing any particular 221 00:11:48,500 --> 00:11:52,200 acts of hospitality here. What's interesting to notice 222 00:11:52,300 --> 00:11:55,100 about this episode is the woman doesn't say anything at all in 223 00:11:55,100 --> 00:11:58,000 this entire passage. It's so it's a kind of a silent 224 00:11:58,000 --> 00:12:00,400 prayer. And in fact, the catechism sees 225 00:12:00,400 --> 00:12:02,700 this woman as a model of Silent prayer. 226 00:12:03,900 --> 00:12:07,800 Verse 39, when the Pharisee who had invited him in saw this. 227 00:12:08,700 --> 00:12:11,200 Now the Pharisee is still thinking like a Pharisee here, 228 00:12:11,200 --> 00:12:13,000 he as part of the Pharisees belief. 229 00:12:13,000 --> 00:12:15,900 They believe that Holy people should not be around sinful 230 00:12:15,900 --> 00:12:19,000 people. So, the Pharisees curious about 231 00:12:19,000 --> 00:12:20,800 Jesus, he wants to hear his wisdom. 232 00:12:20,800 --> 00:12:23,100 But the Pharisee is not yet repentant. 233 00:12:23,100 --> 00:12:25,600 He is not yet, fully understood the kingdom of God. 234 00:12:25,800 --> 00:12:29,200 So he's quite shocked at the Jesus would allow this sinful 235 00:12:29,200 --> 00:12:31,500 woman to touch him. And this is what he says to 236 00:12:31,500 --> 00:12:34,300 himself. If this man were a prophet, he 237 00:12:34,300 --> 00:12:36,600 would know who this woman is. That is touching him. 238 00:12:36,900 --> 00:12:40,300 And what a bad name. She has a more literally there. 239 00:12:40,300 --> 00:12:43,200 What it says is he would know that she is a sinner. 240 00:12:43,800 --> 00:12:47,800 So the Pharisee recognizes that if Jesus was a Jew We profit. 241 00:12:48,100 --> 00:12:51,000 Then he could look into this woman's heart and see how sinful 242 00:12:51,000 --> 00:12:53,000 she is. That's what a true Prophet would 243 00:12:53,000 --> 00:12:56,000 be able to do. But then if he's genuinely of 244 00:12:56,000 --> 00:12:58,200 God, he would not allow her to touch him. 245 00:12:58,200 --> 00:13:01,300 That's how he's reasoning works. That's how the Pharisees 246 00:13:01,300 --> 00:13:03,000 thought. Anyway, Purity should not be 247 00:13:03,000 --> 00:13:06,400 around sinfulness. So not only does the Pharisee 248 00:13:06,400 --> 00:13:09,300 judge the woman? He now judges Jesus as well. 249 00:13:10,500 --> 00:13:12,500 Now, the Pharisee only thinks this to himself. 250 00:13:12,500 --> 00:13:14,400 This is apparently a silent thought. 251 00:13:14,600 --> 00:13:18,200 He doesn't say it out loud, but still Jesus knows what he's 252 00:13:18,200 --> 00:13:20,800 thinking. Because in verse 40, the very 253 00:13:20,800 --> 00:13:24,200 next thing that happens, Jesus took him up or more. 254 00:13:24,200 --> 00:13:27,300 Literally, Jesus answered him and said, Simon. 255 00:13:27,300 --> 00:13:32,100 I have something to say to you. So Jesus, here's Simon's, 256 00:13:32,100 --> 00:13:34,700 thoughts and uses this as a teaching opportunity. 257 00:13:34,700 --> 00:13:37,400 So, here we learned. The Pharisees name is Simon. 258 00:13:38,500 --> 00:13:42,800 And so Simon Says in response speak master or what is it 259 00:13:42,800 --> 00:13:45,200 teacher? So that is a title of Honor. 260 00:13:45,200 --> 00:13:48,500 So Simon does genuinely honor, Jesus and wants to hear from 261 00:13:48,500 --> 00:13:50,700 him. He acknowledges the authority of 262 00:13:50,700 --> 00:13:54,200 Jesus and wants to hear this wisdom that has come to present 263 00:13:54,200 --> 00:13:58,500 verse 41. So, Jesus, is now going to tell 264 00:13:58,500 --> 00:14:02,200 a kind of a mini Parable to help Simon see that it is actually 265 00:14:02,200 --> 00:14:04,600 appropriate for the woman to do what she's doing. 266 00:14:04,600 --> 00:14:09,700 And Jesus is actually considered to be the Honored wise guest at 267 00:14:09,700 --> 00:14:11,600 the feast. That's probably exactly why he's 268 00:14:11,600 --> 00:14:14,600 been invited. So it's appropriate for Jesus to 269 00:14:14,600 --> 00:14:17,300 tell a little Parable like this. That would be appropriate at the 270 00:14:17,300 --> 00:14:19,900 feast and we'll talk more about that at the end of this 271 00:14:19,900 --> 00:14:22,300 exegesis. So, here's the parable. 272 00:14:22,300 --> 00:14:26,200 He tells there once was a creditor, who had two men in his 273 00:14:26,200 --> 00:14:28,800 debt? One owed him, 500. 274 00:14:28,800 --> 00:14:33,700 Denarii, the other 50, So, so far in the parable, we have two 275 00:14:33,700 --> 00:14:36,500 men who each are Adept to their Master. 276 00:14:37,100 --> 00:14:40,800 A Denarius is a Roman coin at that time and it's equivalent to 277 00:14:40,800 --> 00:14:44,100 one day's wage. So, one of the men are, as 50 278 00:14:44,100 --> 00:14:47,400 days wages and the other man are is 500 day's wages. 279 00:14:47,800 --> 00:14:49,800 And that difference is key in the parable. 280 00:14:50,000 --> 00:14:53,300 Both of them are a decent amount of money, but the 500 day's 281 00:14:53,300 --> 00:14:55,800 wages is considerably harder to pay back. 282 00:14:57,100 --> 00:14:59,800 Now here in the parable, as we'll see the master or the 283 00:14:59,800 --> 00:15:05,200 Creditor represents God, the debtors represent people and the 284 00:15:05,200 --> 00:15:09,200 desk that they owe is sin. One of the men are is more than 285 00:15:09,200 --> 00:15:11,700 the other. He has committed more sins and 286 00:15:11,700 --> 00:15:13,200 more serious things than the other. 287 00:15:13,200 --> 00:15:15,500 Let's keep that in mind. One of them has committed more 288 00:15:15,500 --> 00:15:18,900 sins than the other often. You'll hear some Evangelical 289 00:15:18,900 --> 00:15:21,900 Protestants say that all sin is equal in the eyes of God. 290 00:15:22,000 --> 00:15:25,100 All of them deserve the same punishment, perhaps there's a 291 00:15:25,100 --> 00:15:26,700 way that that could be understood as correct. 292 00:15:27,000 --> 00:15:30,800 Usually, in the gospels. Jesus does tend to distinguish 293 00:15:30,800 --> 00:15:33,000 between serious sins and lesser sins. 294 00:15:33,000 --> 00:15:34,500 And that is certainly the case here. 295 00:15:35,300 --> 00:15:37,300 And that is certainly Catholic teaching as well. 296 00:15:38,400 --> 00:15:42,000 Jesus continues, the parable the men were unable to pay. 297 00:15:42,300 --> 00:15:46,100 So the Creditor pardoned, them both now more literally there, 298 00:15:46,100 --> 00:15:49,200 where it says pardoned, you could translate it as forgave, 299 00:15:49,700 --> 00:15:51,600 the Creditor for gave both of them. 300 00:15:51,800 --> 00:15:53,800 Now, that's quite an act of generosity, isn't it? 301 00:15:53,800 --> 00:15:57,300 The man, the Creditor is very Gracious. 302 00:15:57,300 --> 00:15:59,100 Here. He chooses to release them from 303 00:15:59,100 --> 00:16:01,700 their debt, even though he doesn't have to, in fact, they 304 00:16:01,700 --> 00:16:04,100 owe him a debt. So it's an incredible Act of 305 00:16:04,100 --> 00:16:07,000 graciousness that he chooses to forgive them their debt. 306 00:16:08,200 --> 00:16:11,600 The teaching here is that it's the same with God through Jesus. 307 00:16:12,100 --> 00:16:15,500 God is graciously forgiving, many Sinners who have rebelled 308 00:16:15,500 --> 00:16:18,300 against him. Some of these Sinners are repeat 309 00:16:18,300 --> 00:16:21,600 offenders that Jesus encounters and yet he still forgives them 310 00:16:21,600 --> 00:16:25,100 or in fact, God chooses to forgive them through Jesus, and 311 00:16:25,100 --> 00:16:28,600 that's the point the main point. Wants to Simon to understand. 312 00:16:29,000 --> 00:16:32,200 So then he asked Simon a question, which of them will 313 00:16:32,200 --> 00:16:35,900 love him more. And Simon says the one who was 314 00:16:35,900 --> 00:16:40,700 pardoned more I suppose and Jesus says you are right or you 315 00:16:40,700 --> 00:16:44,200 have judged rightly. So Simon correctly, perceives 316 00:16:44,200 --> 00:16:45,600 the basic message of the parable. 317 00:16:45,600 --> 00:16:49,600 The one who was forgiven more is going to love the Creditor more. 318 00:16:50,700 --> 00:16:54,200 Notice the teaching here. The one who is pardoned by God 319 00:16:54,200 --> 00:16:58,500 or the one who is forgiven by God more or of more sins is 320 00:16:58,500 --> 00:17:01,900 going to show more love to God. It's an interesting teaching. 321 00:17:01,900 --> 00:17:03,400 Isn't that? We don't often think about that. 322 00:17:03,400 --> 00:17:05,000 But that is the clear teaching of this. 323 00:17:05,000 --> 00:17:07,300 Parable. The one who is Forgiven more is 324 00:17:07,300 --> 00:17:11,200 going to love God more. Now some have interpreted this 325 00:17:11,200 --> 00:17:14,800 mini Parable. Such that Jesus is literally 326 00:17:14,800 --> 00:17:16,900 representing the woman and Simon. 327 00:17:16,900 --> 00:17:20,700 As in the woman is literally the person that owes 500. 328 00:17:20,700 --> 00:17:22,599 And Simon is the one that owes 50. 329 00:17:22,800 --> 00:17:24,700 Now, that is a possible interpretation. 330 00:17:25,000 --> 00:17:27,700 It might be pressing, the parable a little bit too far. 331 00:17:27,700 --> 00:17:31,100 I think, to me, it seems that Jesus is making a more General 332 00:17:31,100 --> 00:17:33,500 point about how love and forgiveness works. 333 00:17:33,500 --> 00:17:35,900 We shouldn't see. These two is exactly 334 00:17:36,700 --> 00:17:40,100 representing the man and the woman and in Act. 335 00:17:40,400 --> 00:17:42,700 I think there's good reason as we'll see to say that. 336 00:17:42,800 --> 00:17:45,900 The one who owes 50 is not really a good representation of 337 00:17:45,900 --> 00:17:49,900 the Pharisee. But it is quite an appropriate 338 00:17:49,900 --> 00:17:53,000 Parable for God's forgiveness because the Greek word that is 339 00:17:53,000 --> 00:17:58,000 used here is Theresa, my, which is translated forgiveness, now 340 00:17:58,000 --> 00:18:01,500 in that culture that can either refer to remitting Deaths, so 341 00:18:01,500 --> 00:18:05,300 literal Financial debts, that same Greek word, though can also 342 00:18:05,300 --> 00:18:09,300 be used for forgiving sins. And in the New Testament that 343 00:18:09,300 --> 00:18:13,100 Greek word Charisma. My is often used to represent. 344 00:18:13,100 --> 00:18:16,500 What God what Jesus does through his sacrifice on the cross. 345 00:18:16,900 --> 00:18:20,200 It's often used in terms of Giving a debt or paying a 346 00:18:20,200 --> 00:18:22,600 financial debt. So it's quite an appropriate, 347 00:18:22,800 --> 00:18:26,000 Greek word to use there. In fact, you could take it even 348 00:18:26,000 --> 00:18:27,700 further. Remember, in chapter four, how 349 00:18:27,700 --> 00:18:31,300 Jesus had his mission mandate where he read from the scroll of 350 00:18:31,300 --> 00:18:33,600 Isaiah and he was, proclaiming Liberty. 351 00:18:34,400 --> 00:18:38,000 And the Jubilee year. That was what he proclaimed in 352 00:18:38,000 --> 00:18:41,300 the synagogue at Nazareth, that turns out to be a key speech. 353 00:18:41,900 --> 00:18:43,700 That sets the foundation for everything else. 354 00:18:43,700 --> 00:18:46,700 That happens in Luke. Jesus has come to Proclaim, 355 00:18:46,700 --> 00:18:50,000 Liberty and Jubilee. And here an example of this is 356 00:18:50,000 --> 00:18:53,200 that Jesus is showing. He has come to cancel the debt 357 00:18:53,200 --> 00:18:55,200 of sin. His come to Free People of the 358 00:18:55,200 --> 00:18:58,600 debt or the slavery to sin verse 44. 359 00:18:58,600 --> 00:19:02,000 Then he turned to the woman. So Jesus isn't finished. 360 00:19:02,000 --> 00:19:04,700 He's now going to apply the parable directly to the woman. 361 00:19:05,000 --> 00:19:06,700 Keep in mind. He's still talking to Simon. 362 00:19:06,700 --> 00:19:09,100 He wants Simon to understand his point here. 363 00:19:09,800 --> 00:19:13,200 He's going to contrast the basic actions, which would be expected 364 00:19:13,200 --> 00:19:17,900 from Simon as the host which with the much more extravagant. 365 00:19:18,400 --> 00:19:22,900 Which the woman has performed. So, he starts by saying, Simon, 366 00:19:22,900 --> 00:19:25,900 you see this woman. I came into your house and you 367 00:19:25,900 --> 00:19:29,000 poured no water over my feet. Now. 368 00:19:29,000 --> 00:19:31,300 It's Simon's house. So, he should have shown honor 369 00:19:31,300 --> 00:19:34,100 and respect to Jesus. And the customary way to do that 370 00:19:34,400 --> 00:19:37,400 would be to wash the guests feet before the meal, or at least 371 00:19:37,400 --> 00:19:40,800 Supply water, so that the guests can wash their own feet. 372 00:19:41,800 --> 00:19:44,800 Simon hasn't done that though. On the other hand. 373 00:19:45,100 --> 00:19:48,300 The woman has poured out her tears, over my feet and wipes 374 00:19:48,300 --> 00:19:51,700 them away with her hair. So the woman has gone above and 375 00:19:51,700 --> 00:19:53,900 beyond here. She supplied, her own tears to 376 00:19:53,900 --> 00:19:57,100 wash Jesus feet with. So the woman has shown Jesus 377 00:19:57,100 --> 00:20:01,200 respect and gratefulness. Jesus point, is that the woman 378 00:20:01,700 --> 00:20:05,300 the woman that Simon considers to be a sinner and far from God, 379 00:20:05,300 --> 00:20:08,500 while she's actually shown a much more appropriate response 380 00:20:08,500 --> 00:20:13,700 to Jesus and the kingdom than Simon has So Simon could learn a 381 00:20:13,708 --> 00:20:18,200 few Lessons From This Woman. Verse 45, you gave me no kiss, 382 00:20:18,400 --> 00:20:21,100 but she has been covering my feet with kisses ever. 383 00:20:21,100 --> 00:20:24,300 Since I came in again, in that culture. 384 00:20:24,300 --> 00:20:27,900 It was customary or common to greet guests with a kiss on the 385 00:20:27,900 --> 00:20:29,800 cheek when they arrived into your home. 386 00:20:30,300 --> 00:20:32,800 Simon hasn't done that apparently, but the woman has 387 00:20:32,800 --> 00:20:35,900 continually kissed. Jesus verse 46. 388 00:20:35,900 --> 00:20:39,500 You did not anoint my head with oil, but she has anointed my 389 00:20:39,500 --> 00:20:43,400 feet with ointment. So again, it was customary at 390 00:20:43,400 --> 00:20:47,700 least in in wealthy houses to anoint the heads of guests with 391 00:20:47,700 --> 00:20:50,500 oil when they arrived so that was typically done on their 392 00:20:50,500 --> 00:20:53,300 head. The woman goes above and beyond 393 00:20:53,300 --> 00:20:54,000 here. Again. 394 00:20:54,000 --> 00:20:56,900 She shows a lot of Courage here because she is anointing. 395 00:20:56,900 --> 00:21:01,100 Jesus feet to touch. Someone else's feet was, would 396 00:21:01,100 --> 00:21:04,100 take a lot of Courage because in that culture, the foot was 397 00:21:04,100 --> 00:21:06,900 considered to be dirty and smelly and you just didn't touch 398 00:21:06,900 --> 00:21:10,200 other people's feet to touch. Another person's Foot shows. 399 00:21:10,200 --> 00:21:12,200 Great humility. And Spect, which is what the 400 00:21:12,200 --> 00:21:15,600 woman does here. Now, they might be more great 401 00:21:15,600 --> 00:21:17,900 going on in the Greek here. Some Scholars have pointed out. 402 00:21:17,900 --> 00:21:20,500 That Luke seems to mention Jesus feet. 403 00:21:20,600 --> 00:21:23,000 A lot in this passage. If you look at the Greek, the 404 00:21:23,000 --> 00:21:27,200 word feet keeps coming up over and over and Luke might be 405 00:21:27,200 --> 00:21:30,800 deliberately referencing. Isaiah chapter 52 verse 7, which 406 00:21:30,800 --> 00:21:34,900 is a Messianic passage and that passage says how beautiful are 407 00:21:34,900 --> 00:21:38,700 the feet of the one bringing? Good news announcing salvation. 408 00:21:39,100 --> 00:21:42,600 So in that passage in Isaiah, It's a prediction of what the 409 00:21:42,600 --> 00:21:45,100 Messiah is going to do. He's going to announce the good 410 00:21:45,100 --> 00:21:49,000 news. So maybe here this is a 411 00:21:49,000 --> 00:21:52,200 reference to Jesus. Maybe Luke is trying to bring 412 00:21:52,200 --> 00:21:54,600 out. The fact that this passage is 413 00:21:54,600 --> 00:21:57,500 Connor being fulfilled here, when the woman is, showing how 414 00:21:57,500 --> 00:22:01,200 beautiful Jesus feet is because he's the Messiah and certainly, 415 00:22:01,200 --> 00:22:03,600 that would be another fulfillment of Jesus mission 416 00:22:03,600 --> 00:22:07,600 mandate to bring Salvation and Jubilee because he's the Messiah 417 00:22:07,600 --> 00:22:09,400 has come to bring the good news of God. 418 00:22:10,900 --> 00:22:14,800 Then Jesus says in verse 46 for this reason, and that's an 419 00:22:14,808 --> 00:22:19,600 important phrase in context. For this reason means since 420 00:22:19,600 --> 00:22:23,800 she's doing all these things. We know that and then Jesus says 421 00:22:24,700 --> 00:22:27,800 her sins. Her many sins must have been 422 00:22:27,800 --> 00:22:32,700 forgiven her or more literally her sins are forgiven or she 423 00:22:32,700 --> 00:22:35,600 would not show such great love. Now. 424 00:22:35,600 --> 00:22:37,300 The translation here is a little confusing. 425 00:22:37,300 --> 00:22:39,700 What it actually says, there is for this reason. 426 00:22:39,800 --> 00:22:44,400 When I tell you that her sins, her many sins are forgiven for, 427 00:22:44,400 --> 00:22:47,600 she loved much. So the teaching here is, the 428 00:22:47,600 --> 00:22:51,300 reason the woman is showing so much love to Jesus is because 429 00:22:51,300 --> 00:22:53,200 she has had her many sins forgiven. 430 00:22:53,500 --> 00:22:56,100 Jesus directly links back to the mini Parable. 431 00:22:56,600 --> 00:23:00,500 The woman has committed many sins in her life, but now she is 432 00:23:00,500 --> 00:23:03,100 been forgiven of many sins by Jesus. 433 00:23:03,500 --> 00:23:05,500 Just like the debtors in the parable. 434 00:23:06,000 --> 00:23:08,200 So that is why she's showing great love. 435 00:23:08,800 --> 00:23:12,500 That's the point he's making Now notice her forgiveness causes 436 00:23:12,500 --> 00:23:14,400 her, great love, not the other way around. 437 00:23:14,500 --> 00:23:17,000 Sometimes in the Gospels. It is the focus is on the other 438 00:23:17,000 --> 00:23:18,700 way around. There's this idea that you need 439 00:23:18,700 --> 00:23:21,800 to love others in order to have true salvation, but here the 440 00:23:21,800 --> 00:23:27,200 focus is on the reverse because the woman has shown has been 441 00:23:27,200 --> 00:23:30,000 shown so much forgiveness. She is showing great, love. 442 00:23:30,500 --> 00:23:32,500 The New Testament, teaching would be that she needs to 443 00:23:32,500 --> 00:23:35,900 persist in that love in order to continue to have God's 444 00:23:35,900 --> 00:23:39,500 forgiveness. Jesus goes on. 445 00:23:39,500 --> 00:23:43,500 It is the man who is Forgiven little who shows little love or 446 00:23:43,500 --> 00:23:45,200 more. Literally he who is Forgiven 447 00:23:45,200 --> 00:23:50,100 little loves little. Now the focus here is probably 448 00:23:50,100 --> 00:23:52,900 this probably a reference to Simon in here and that phrase he 449 00:23:52,900 --> 00:23:56,000 who is Forgiven little loves little certainly we know that 450 00:23:56,000 --> 00:23:58,400 Simon is showing him not much love at the moment. 451 00:23:58,500 --> 00:24:02,300 So the passage here either implies that Simon has not been 452 00:24:02,300 --> 00:24:06,100 forgiven. Not been forgiven much, or that 453 00:24:06,100 --> 00:24:10,900 he has not committed many sins. Now, the context seems to 454 00:24:10,908 --> 00:24:13,600 suggest the former. He hasn't actually repented yet. 455 00:24:13,700 --> 00:24:16,800 So he hasn't been forgiven yet. He doesn't believe he needs 456 00:24:16,800 --> 00:24:19,000 forgiveness. So he can't yet be forgiven and 457 00:24:19,000 --> 00:24:21,400 he can't yet show this abundant love that. 458 00:24:21,400 --> 00:24:24,000 The woman has interesting point, isn't it? 459 00:24:25,000 --> 00:24:27,700 This is a really important theological principle and I 460 00:24:27,700 --> 00:24:29,100 think it deserves more attention. 461 00:24:29,100 --> 00:24:32,600 This is something that Jesus himself teaches those who have 462 00:24:32,600 --> 00:24:33,700 been worse. Sinners. 463 00:24:33,900 --> 00:24:37,500 Their life when they find Jesus, they experience greater 464 00:24:37,500 --> 00:24:40,200 forgiveness. And therefore, they tend to be 465 00:24:40,200 --> 00:24:42,700 the questions that show the greatest amount of love. 466 00:24:43,300 --> 00:24:45,000 You might find that to be true in your own life. 467 00:24:45,000 --> 00:24:48,200 If you think of Christians who show exceptional love and 468 00:24:48,200 --> 00:24:51,200 exceptional godliness, are they the people that have had 469 00:24:52,100 --> 00:24:53,800 exceptional forgiveness shown to them? 470 00:24:53,800 --> 00:24:57,600 Were they quite simple people before they became Christian? 471 00:24:57,600 --> 00:24:59,600 I mean, that's possible. And that certainly seems to be 472 00:24:59,600 --> 00:25:02,500 what Jesus is teaching here. Of course, there are exceptions, 473 00:25:02,500 --> 00:25:05,600 but the general principle here, Here, is that those who 474 00:25:05,700 --> 00:25:08,900 recognize how much they have been forgiven, will show the 475 00:25:08,900 --> 00:25:11,400 greatest amount of love, and I think that should be talked 476 00:25:11,400 --> 00:25:15,400 about more. Verse 48, then he said, to her, 477 00:25:15,400 --> 00:25:18,000 your sins are forgiven. Now. 478 00:25:18,000 --> 00:25:21,200 It's likely that the woman sings had already been forgiven when 479 00:25:21,200 --> 00:25:25,100 she accepted Jesus earlier and repented, but now Jesus makes it 480 00:25:25,100 --> 00:25:27,300 official and he declares it to the whole room. 481 00:25:27,600 --> 00:25:30,500 This woman sins have been forgiven and it's the same 482 00:25:30,500 --> 00:25:32,700 phrase. He used towards a paralyzed. 483 00:25:32,700 --> 00:25:37,000 Man, in chapter 5 verse 49, those who are with him at table, 484 00:25:37,000 --> 00:25:41,200 began to say to themselves. So here we have suggested that 485 00:25:41,200 --> 00:25:44,900 there's probably many people at Faced some of them might have 486 00:25:44,900 --> 00:25:47,800 been Christians, some of Jesus own disciples, maybe were there, 487 00:25:48,200 --> 00:25:51,800 but certainly some of Simon the Pharisee is personal guests as 488 00:25:51,800 --> 00:25:53,600 well. And this is what they say to 489 00:25:53,600 --> 00:25:56,200 themselves. Who is this, man, that he even 490 00:25:56,200 --> 00:25:59,900 forgives sins. So, of course, the Jewish 491 00:25:59,900 --> 00:26:02,400 belief, was that only God can forgive sins. 492 00:26:02,400 --> 00:26:05,300 But here, Jesus himself is forgiving. 493 00:26:05,300 --> 00:26:09,100 The woman's sins. It's essentially a claim to be 494 00:26:09,100 --> 00:26:11,200 God and that's a huge theological claim. 495 00:26:11,200 --> 00:26:14,100 It's not made explicit here. Here, but certainly, the Jews 496 00:26:14,100 --> 00:26:16,400 are starting to wonder. How can this man forgive sins? 497 00:26:16,400 --> 00:26:19,400 Only God can do that. And this is unpacked elsewhere 498 00:26:19,400 --> 00:26:21,700 in the gospels. And Jesus actually says, in one 499 00:26:21,700 --> 00:26:24,000 place. I have authority to forgive 500 00:26:24,000 --> 00:26:28,300 sins, verse 50. He said, to the woman, your 501 00:26:28,300 --> 00:26:30,600 faith has saved you, go in, peace. 502 00:26:31,400 --> 00:26:34,500 So since the woman believed in Jesus and his message and showed 503 00:26:34,500 --> 00:26:38,700 repentance, she has genuine saving faith, and Jesus is able 504 00:26:38,700 --> 00:26:41,800 to forgive her. This is a fulfillment of what 505 00:26:41,800 --> 00:26:44,200 Jesus said earlier in chapter 5 verse 32. 506 00:26:44,200 --> 00:26:47,600 He said I have come to call Sinners to repentance and that's 507 00:26:47,600 --> 00:26:50,600 exactly what's happened here. And then he says, to Her Go In 508 00:26:50,600 --> 00:26:53,000 Peace, So he gives her a fresh start. 509 00:26:53,000 --> 00:26:56,900 This is a new life for her. Those words should sound 510 00:26:56,900 --> 00:27:00,200 familiar to you because the same words the priest says at the end 511 00:27:00,200 --> 00:27:02,800 of mass go in. Peace, and it's actually the 512 00:27:02,800 --> 00:27:06,400 same words that are given at the end of the sacrament of penance 513 00:27:06,400 --> 00:27:09,400 as well and deliberately, so it's referencing this passage 514 00:27:09,400 --> 00:27:13,300 here. Now, for Luke's gentle readers, 515 00:27:13,300 --> 00:27:15,500 most of his readers were probably Gentiles. 516 00:27:16,100 --> 00:27:19,100 This whole scene would have likely call to mind the idea of 517 00:27:19,100 --> 00:27:22,800 a Greek Symposium. And these were sometimes done in 518 00:27:22,800 --> 00:27:25,500 that culture and that will be where a distinguished host, 519 00:27:25,900 --> 00:27:29,800 invites guests to a banquet and at the banquet, there would be a 520 00:27:29,800 --> 00:27:33,900 chief guest who is known for having wisdom and they would all 521 00:27:33,900 --> 00:27:36,800 sit down together at this Symposium and then someone would 522 00:27:36,800 --> 00:27:39,700 trigger a discussion. And then the chief guest would 523 00:27:39,700 --> 00:27:41,800 get to have the Last word on the matter. 524 00:27:42,100 --> 00:27:44,900 So that's an interesting map here onto the scene and that's 525 00:27:44,900 --> 00:27:49,300 possibly what Simon has done. Maybe Simon deliberately set out 526 00:27:49,300 --> 00:27:51,100 to do a symposium with Jesus here. 527 00:27:52,400 --> 00:27:56,000 So that ends chapter 7 which is been all about Jesus identity as 528 00:27:56,000 --> 00:27:58,500 a prophet. And in fact more than a prophet 529 00:27:59,200 --> 00:28:02,500 Saint Augustine the summarizes chapter 7 of Luke this way. 530 00:28:03,100 --> 00:28:07,000 The teacher of humility sat down in the house of a certain proud 531 00:28:07,000 --> 00:28:11,100 Pharisee called Simon and though he was sitting in his house. 532 00:28:11,400 --> 00:28:14,400 There wasn't anywhere in his heart where the son of man might 533 00:28:14,400 --> 00:28:18,500 allay his head into the centurions house earlier in 534 00:28:18,500 --> 00:28:20,200 chapter 7. On the other hand. 535 00:28:20,400 --> 00:28:24,000 He never entered. But he took possession of his 536 00:28:24,000 --> 00:28:26,800 heart. This man's faith is discerned 537 00:28:26,800 --> 00:28:28,800 and praised in an act of humility. 538 00:28:29,900 --> 00:28:32,600 So there's an interesting contrast here between the 539 00:28:32,600 --> 00:28:35,900 Centurion at the start of chapter 7 and Simon at the end 540 00:28:35,900 --> 00:28:38,600 of chapter 7, and of course, there's lessons here for all of 541 00:28:38,600 --> 00:28:43,300 us who are way more like Let's now turn to the catechism of the 542 00:28:43,308 --> 00:28:46,400 Catholic Church to see what the church teaches about this 543 00:28:46,400 --> 00:28:47,800 passage. What can we learn from it? 544 00:28:48,700 --> 00:28:52,300 Firstly paragraph 575. This is about Jesus and Israel. 545 00:28:53,700 --> 00:28:55,600 To be sure. Christ's relations with the 546 00:28:55,600 --> 00:28:59,600 Pharisees were not exclusively polemical some Pharisees, warn 547 00:28:59,600 --> 00:29:02,600 him of the danger. Here was courting Jesus Praises. 548 00:29:02,600 --> 00:29:06,100 Some of them and dimes several times at their homes. 549 00:29:06,900 --> 00:29:09,500 And of course, here is one of the places where Jesus dines 550 00:29:09,500 --> 00:29:12,500 with the Pharisees, so it's not like Jesus doesn't associate 551 00:29:12,500 --> 00:29:14,600 with the Pharisees. He does, he wants to call them 552 00:29:14,600 --> 00:29:18,200 to repentance. Paragraph 588. 553 00:29:19,300 --> 00:29:23,000 Jesus scandalize the Pharisees by eating with tax collectors 554 00:29:23,000 --> 00:29:28,300 and sinners as familiarly as with themselves against those 555 00:29:28,300 --> 00:29:30,400 among them who trusted in themselves that they were 556 00:29:30,400 --> 00:29:33,800 righteous and despised others. Jesus affirmed. 557 00:29:33,900 --> 00:29:36,900 I have not come to call the righteous, but Sinners to 558 00:29:36,900 --> 00:29:39,900 repentance. He went further by proclaiming, 559 00:29:39,900 --> 00:29:44,200 before the Pharisees that since sin is universal, those who 560 00:29:44,200 --> 00:29:47,700 pretend not to need salvation, a blind to themselves. 561 00:29:49,400 --> 00:29:52,500 Then paragraph 2616. This is about how Jesus he is 562 00:29:52,500 --> 00:29:54,100 prayers. And there's an interesting 563 00:29:54,400 --> 00:29:58,100 reference here to the woman prayer to Jesus is answered by 564 00:29:58,100 --> 00:29:59,900 him. Already during his ministry 565 00:30:00,400 --> 00:30:02,900 through signs, that anticipate the power of his death and 566 00:30:02,900 --> 00:30:05,700 Resurrection. Jesus hears the prayer of faith 567 00:30:05,700 --> 00:30:10,200 expressed in words, from the leper gyrus, the Canaanite woman 568 00:30:10,200 --> 00:30:14,300 and the good thief or in Silence from the bearers of the 569 00:30:14,300 --> 00:30:17,500 paralytic, the woman with the Hemorrhage who touches his 570 00:30:17,500 --> 00:30:20,300 clothes. The tea is an ointment of the 571 00:30:20,300 --> 00:30:24,200 sinful woman. So the sinful woman here gets 572 00:30:24,200 --> 00:30:27,200 referenced in the catechism is specifically, as an example of 573 00:30:27,200 --> 00:30:31,800 Silent prayer. And then lastly, paragraph 1441. 574 00:30:31,900 --> 00:30:34,100 It's about how God forgives sins. 575 00:30:34,600 --> 00:30:38,400 It says, only God, forgives sins since he is the Son of God. 576 00:30:38,500 --> 00:30:42,200 Jesus says of himself. The son of man has Authority on 577 00:30:42,200 --> 00:30:45,400 Earth to forgive sins and exercises. 578 00:30:45,400 --> 00:30:48,300 This divine power, your sins are forgiven. 579 00:30:50,500 --> 00:30:51,600 So we'll leave it there for today. 580 00:30:51,600 --> 00:30:54,000 It's a bit of a longer passage compared to most of the 581 00:30:54,000 --> 00:30:57,400 lectionary sections of Luke. Hopefully you learned something 582 00:30:57,400 --> 00:31:00,000 new and will continue in Luke in the coming days.