7:36-40, 44-47 Pronouncement Story Regarding a Sinful Woman; 41-43 Parable of Two Debtors
Luke 7:36-40, 44-47 (Mark 14:3-9 = Matt 26:6-13, John 12:1-8) is a startling pronouncement story as presented by Luke that will season his presentation of this stage of the public ministry of Jesus. The story puts on full display the statement that Jesus is a friend of sinners (v. 34). It demonstrates the beneficence of God available in Jesus, the propriety of grateful hospitality as a response to salvation, and the capacity of the ministry of Jesus to provoke a division among those who witness him at work. The story is open-ended at the beginning and the end. We do not know when or how this woman encountered Jesus prior to this scene, an encounter assumed by the narrative, nor do we know how Simon the Pharisee will respond to the words of Jesus concerning the woman. Will they respond to her by embracing her as a forgiven sinner, restored to the community? The story of a woman anointing the feet of Jesus at a dinner party comes from oral tradition. The other versions of this story are outside Jerusalem in Bethany toward the end of his public ministry. The accounts of Jesus at a meal have a key place in the traditions regarding Jesus. Luke will emphasize, of course, the acceptance of the sinner by Jesus. Yet, we must not forget that Jesus also accepts the invitation of the Pharisee.[2] The setting is that of a formal banquet, where the guests of honor would recline gracefully on couches. Such an environment was designed for influential figures to offer lectures and insights on moral and theological issues. We see this in the careful way Luke lets us know that Simon has invited Jesus, Jesus has accepted, and he takes his place at table. The evident strain in the relationship between Jesus and the Pharisees did not prevent a Pharisee, Simon, from inviting Jesus to be his special guest at this public meal. Simon is open enough to entertain the idea that Jesus may be an important prophet.[3] One might surmise that Jesus has taught in a way that impressed everyone present. Yet, the proper, refined atmosphere is interrupted by the surprising entrance of an inappropriate woman, who was a sinner, suggesting she was a prostitute.[4] This woman also impresses everyone present. She will not speak, but her actions and gestures communicate volumes. Her costly alabaster jar of ointment means she has some wealth. She expresses her emotional need, however, when she weeps at the sight of Jesus, bathing his feet with her tears, drying his feet with her hair, and applying the ointment in generous quantities. She is overcome with gratitude, as for someone who has saved her life. Removing her head covering was a shameful act in that culture, but she unselfconsciously does so. She has ritually defiled Jesus by touching him. Simon responds with judgment of the woman, but also of Jesus, who has abrogated any prophetic claims he might have had by allowing such a woman to touch him.
Verses 41-43 contain a parable unique to Luke, inserted here into an alien narrative.[5] Jesus looks at the woman, but speaks to Simon, for he knows what the Pharisee is thinking. The story is for the benefit of Simon, who does not see how sinful he is. Jesus answers in the form of a metaphor[6] in verses 42-43, A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he cancelled the debt of both. Now which of them will love him more? Ending the parable in this way makes the hearer participate in the parable by providing an answer.[7]In context, the parable of the two debtors suggests that the sinner manifests greater gratitude than the critical Pharisee does. The contrast is between the great debt and the small, the deep gratitude and the slight. The picture of a debt is the way Jesus will speak of the remission of sin. The parable interprets the action of the woman. It was the remission of her great debt that led the woman to her open confession of sin through her action and to a gratitude that is almost helpless because it does not know how it should be expressed. Only those laden with debts can really know the meaning of remission, and as a result their gratitude is boundless. Simon the Pharisee knows of forgiveness yet does not really know what forgiveness is.[8] Jesus invites Simon to see a person and not just a class of persons labeled as sinner. Will Simon truly see her? “Do you not understand, Simon, that despite her sin-burdened life this woman is nearer to God than you are? Do you not recognize that what she has, you lack, a deep gratitude? The gratitude that she has shown to me she directs to God.” Jesus speaks of the incomparable goodness of God. Do you not understand, Simon? This woman’s love, which you despise, is the expression of her boundless gratitude for the inconceivable goodness of God. Wronging both her and me, you are missing the best gift of God.[9] In response to the question of Jesus. Simon responds that one the one who had the larger cancelled debt. Jesus says: You have judged rightly. Just as we never hear this woman's voice, we never hear Simon's response when Jesus applies his parable of the creditor and the debtors to the situation before them. Luke does not give Simon, the representative Pharisee, a chance to voice either a forgiving view of this woman or a judgment against her. Instead, Jesus now turns from his object lesson with Simon back to the subject herself--the repentant woman.
The completion of the pronouncement story is among the great moments in this gospel, for Jesus not only defends a sinful woman against a critical Pharisee, but also drives home the relation between human love and forgiveness. Here are two people at the table with Jesus. One, Simon the Pharisee, is an "insider," a deeply devout, scrupulous religious person. The woman of the city is a penitent, grateful, and gracious forgiven sinner. Luke intends that we take our places in this drama, to examine ourselves in the light of Jesus' extravagant forgiveness. It invites us to consider that we are as judgmental, arrogant, and condescending as is Simon. In verses 44-47, Jesus says: Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. We now arrive at the point of the episode in which the woman becomes an illustration of the truth of the parable. Verse 47 is discussed much in scholarly circles. 47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. One way to view the statement is that Jesus promises forgiveness of sins to the woman in connection with her anointing of Jesus.[10] However, it might be better to understand it as saying that her actions are evidence of forgiveness: “I say to you God has already forgiven her sins, many as they are, since she displays such deep thankful love.”[11] But he who is forgiven little, loves little. We lack simple expressions of welcome and hospitality. The point is the contrast between the love shown by the woman and the lack of such shown by Simon. The story invites us to examine our perception of the situation. Do you see a sinner in need of exclusion? Do you see a sinner in need of forgiveness and reconciliation? Is she a code breaker whom someone ought to punish for her violation of the code? In addition, the question of who Jesus is figures prominently. When the Pharisee looks at this woman, he sees only a notorious sinner, someone whose infelicitous actions show her to be an impenitent sinner. Jesus promises forgiveness of sin due to the demonstration of affection by the woman. As one already forgiven, she pours out her love. The love she shows is a consequence of God already forgiving her. she has what Simon lacks in her love and forgiveness. When Jesus announces Your sins are forgiven, Jesus flaunts Simon's pharisaic conclusion that Jesus could not be a prophet, could not be the looked-for Messiah. Forgiveness has preceded her expression of gratitude. Pronouncing the remission of sins originated with Jesus and he imparted an authority and obligation to forgive to all his disciples.[12] His announcement prompts others present to ask the rhetorical question of who Jesus is that he can make this announcement of the forgiveness of her sins. The identity of Jesus is a concern in Luke (5:20-23, 9:20-22, 35), as it is in the other gospels and the rest of the New Testament. Not answering the question at this point in the narrative, he proceeds, in the language of words echoed by late first-century Christians after baptism, Your faith has saved you; go in peace. Her actions have articulated her faith since she has not said anything. Here is the point of the pronouncement story. Salvation, repentance, and forgiveness of sins has come to one of the despised of Israel. Here is a major reason Jesus ran into trouble with the authorities. Breaking down traditional barriers, he invited all of Israel's "lost sheep" to come back into the fold, to join him at the table in the enactment of the promised banquet of the Lord that signaled the beginning of the Messianic Age. The presence of the rule of God and participation in its salvation includes remission of sins and overcoming of that which separates us from God. The turning of Jesus to tax gatherers and sinners makes it abundantly clear that God includes sinners in the saved community. The mention of table fellowship is the most striking expression of the message of the saving love of God.[13]
The summary in 8:1-3 present what is typical and pull together important motifs. Soon afterward he went on through cities and villages, preaching (κηρύσσων) and bringing the good news (εὐαγγελιζόμενος) of the rule of God. the central theme of the public proclamation of Jesus was the coming reign of God. this theme is a sharp contrast with contemporary Judaism and from the rest of the New Testament.[14] The summary thus emphasizes the nature of the message, together with the importance of full-bodied response to the good news. As we expect, the twelve were with him. In addition, and somewhat unexpectedly, some women who had been healed of evil spirits and infirmities, becoming examples of the exorcism and healing of Jesus: Mary, called Magdalene (24:10), from whom seven demons had gone out, and Joanna (24:10), the wife of Chuza, Herod's steward, and Susanna, and many others, who provided for them out of their means.Women had become part of the larger group that followed Jesus and to whom Jesus extended his help. That they could provide materially for Jesus suggests they were widows. This provision by followers was typical of the scribes as well.[15] They model graciousness and mirror the Jesus service extended toward others, and exemplify for others his message regarding faith and wealth. They hear and act upon the word they have heard. This reflects the different attitude Jesus had toward women that contrasted with the Judaism of his day. It involves the Galilean women who follow Jesus.
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[5] The parable has no introductory narrative and is therefore pure narrative. It ends with a question that makes the listener answer by giving his or her own response. Thus, scholars divide on whether the isolated accounts of the promise by Jesus of forgiveness to some individuals, as here, belong to the historic ministry. Bultmann contends a negative answer in his
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