The story documented in Luke 7:36-8:3 is arguably one of the commonest gospel stories today. Maybe the popularity of the story could be based on the fact that the story is recorded by all the four gospels. …
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Even though Mathew, Mark and John also record this incident, the account of Luke is very distinctive. The first main difference with Luke’s account is that he has placed it very early in the gospel thereby detaching the story from the passion of the Christ. 2 3 Luke seems to be interested in using the story to portray Jesus as the one that had great empathy and compassion for the lost sheep of the house of Israel.4 5 Another important fact is the setting of Luke’s account. The story is set in the house of a Jewish leader, Pharisee. Pharisee is an ardent observer of the Jewish customs - as was required of his office - but he had a soft spot for Jesus and that is why he invited him for a meal at his house.6 As one reads the final parts of the story, it becomes apparent that the banquet was a big event since there were quite a number of guests present. It might be unclear what kind of dinners guests reclined at but Jesus was obviously reclining at this one and it can also be seen as a social dinner.7 Reclining was a seating arrangement where each guest would have a cushion to lean on and then there would be a table in the middle that had the food. The guests sat in such a manner that the heads were facing the table that had the food while their feet were away from the circle. ...
9 This prostitute showcases the most extravagant love ever recorded or witnessed anywhere else in the New Testament. She had come with her alabaster box, then she starting weeping at the feet of Jesus such that her tears bathed the feet of Jesus and then she proceeds to wipe the of Christ with her hair. The only way she could have wiped the feet of Jesus with her hair is by let down her hair. Women only let down their hair when preparing to go to bed with their husbands. Jewish women only let down their hair in private – in their bedrooms. Everything so far is profoundly sexual. Not only does she bath her feet in her tears, but she lets down her hair and sues it to wipe his feet. Then she proceeds to anoint the feet with very costly perfume and kisses her feet. All these acts can be thought of ways of depicting physical love or intimacy. It is clear that the woman wanted to express how much she loved Christ 10 However, not everyone is amused. Simon the Pharisee, at whose house this is happening gets really offended not only at the woman but also at fact that Jesus was allowing the woman to continue in her extravagance. Simon is not actually judgmental of the woman; he is kind of raising a legitimate sympathetic concern. Jesus being all knowing is immediately aware of what Simon is thinking so he invites Simon to a rabbinic dialogue - “Simon, I have something to say to you…” and to this, Simon replies, “Teacher, speak” The response of Simon is important since that can be said to be the prelude for rabbinic teachings. This means that there was a mutual respect between Simon the Pharisee and Jesus the Christ .11 It therefore means that what follows is a dialogue between two men that held the Torah and the prophets in
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Much paper and ink, as well as brain energy has been devoted to the discussion, but no final answer has ever been found. The earliest manuscripts of the Greek New Testament have for the heading simply “To the Hebrews.” That is the accurate title. Actually the book is anonymous.
In order to answer this question, it seems logical to start with a detailed exegesis of the Gospel parallel passages (finding similarities and differences, theological emphases, narrative contexts, possible allegorical tendencies, hypotheses of possible original sources) and continue by a wider discussion of the social and cultural expectations of the Jewish people in the times of Jesus, and finally try to evaluate the importance of the theme for our understanding of the historic Jesus.
The parable starts with the question of the lawyer "what shall I do to inherit eternal life" (Luke 10: 25). This is actually the question asked by all people who believe in Jesus Christ and seek his kingdom. Jesus replied, "What is written in the law How readest thou" (Luke 10: 26).
The word "synoptic" means "with the same eye" or "seeing together." (The Gospel of John tells the story of Jesus in significantly different ways, which can be understood in terms other than literary relationships between the Gospels)
EXAMPLES. The preface to Luke's Gospel confirms that at least this writer was aware of the diversity of the tradition even in written form (whether or not these were the canonical Gospels that we now have) (Lk.
The English Good News Translation used the word “abandoned”, and the Contemporary English Version used the word “deserted” instead of forsaken. The dictionary defines forsaken as: “having renounced or turned away from entirely”. “Abandoned” is synonymous with
Another realization that one gathers from this story is that Jesus did not want to be popular. He would rather do good things and not boast about it. He did not want any recognition from other people. From the story, it is
The term identity basically refers beyond just a name. Many people refer Jesus as the carpenter, the son of Mary and Jesus of Nazareth. However, the gospel reveals more than just that. It reveals Jesus’ roles in God’s plan. This paper intends to analytically
These sayings teach on the patterns of life, and they have lasted for over a millennium. This book is an example of a religious tradition, and it raises the questions of moral behavior, values, and ethics. It further raises questions on how to