Luke 7:36-8:3

Luke 7:36-8:3 (NRSV)

³⁶ One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and took his place at the table. ³⁷ And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. ³⁸ She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. ³⁹ Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.” ⁴⁰ Jesus spoke up and said to him, “Simon, I have something to say to you.” “Teacher,” he replied, “speak.” ⁴¹ “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. ⁴² When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” ⁴³ Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.” ⁴⁴ Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. ⁴⁵ You gave me no kiss, but from the time I came in she has not stopped kissing my feet. ⁴⁶ You did not anoint my head with oil, but she has anointed my feet with ointment. ⁴⁷ Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.” ⁴⁸ Then he said to her, “Your sins are forgiven.” ⁴⁹ But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” ⁵⁰ And he said to the woman, “Your faith has saved you; go in peace.”

8 Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, ² as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, ³ and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources.

            The story concerning the pardon of the sinful woman at a meal, contained in 7:36-40, 44-47, is what scholars call a pronouncement story. The passage also contains a parable in 7:41-43 and a summary by Luke in 8:1-3. The accounts of Jesus at a meal have an important 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.[1]

The pronouncement story is in three different forms because each writer, Luke, Mark in 14:3-9, Matthew, based on Mark, in 26:6-13, and John in 12:1-8, uses the story to fit the context in which they put it. Most scholars would suggest that the story of a woman anointing the feet of Jesus at a dinner party comes from oral tradition. Scholars will debate over whether we have two separate traditions or one story underlying them all. Luke has a quite different setting for the story, occurring as it does at the beginning of the Galilean ministry of Jesus, rather than at the end of his ministry outside Jerusalem, in Bethany. The startling pronouncement by Jesus at this stage in the story of Jesus as told by Luke seasons his entire public ministry, revealing more about Jesus the teacher and the radical challenge he brought to those who would listen.

³⁶ One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and took his place at the table. The setting is a formal banquet, where the guests of honor would recline gracefully on couches -- an environment designed specifically for important 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. In fact, Jeremias suggests that Simon is open enough to entertain the idea that Jesus may be an important prophet.[2]  One might surmise that Jesus has taught in a way that impressed everyone present. ³⁷ And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. ³⁸ She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. We might also say that the woman who interrupts the banquet also impresses everyone present. Nevertheless, this proper, refined atmosphere is interrupted by the surprising entrance of a wholly inappropriate figure -- a woman "who was a sinner."  Her behavior is as unexpected and outlandish as is her presence. Although she herself does not speak throughout this entire segment, her actions and gestures communicate volumes. She is obviously an uninvited guest, although the generally public nature of such formal banquets allowed for the presence of others than the invited diners. Luke identifies her as one "who was a sinner" -- a description which, coupled with her unescorted arrival and formally immodest behavior, certainly suggests she was a prostitute. She is not financially destitute. She brings with her a costly "alabaster jar of ointment." Her behavior suggests she has faced some emotional destitution, however, for at the sight of Jesus she begins to weep -- bathing his feet, in fact, with her tears. She follows this emotional display by then drying Jesus' feet with her hair, while continuing to apply tears and now the ointment in liberal quantities. Jeremias thinks that her behavior shows one overcome with gratitude, such as one might show to someone who has saved one’s life. She unselfconsciously removes her head covering, an act of shamefulness in that culture. By simply touching Jesus, this woman has ritually defiled him whether or not she was a prostitute. She is present where she ought not to be. She has uncovered her hair in public. She has acted on her own outside any family connections -- all shameful, impure, scandalous behaviors for a first-century Jewish woman. ³⁹ Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.  Jesus' host responds with a typical party-line judgment upon both this woman and Jesus himself. By allowing the woman to touch him or by failing to recognize the woman's sinfulness, Simon feels Jesus has abrogated any prophetic claims he might have had.

Bultmann views the insertion of verses 41-43 into an alien story is obvious. ⁴¹ “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. ⁴² When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” ⁴³ Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.”  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, actually belong to the historic ministry. In particular, Bultmann contends a negative answer in his History of the Synoptic Tradition has found many supporters. Jeremias says that 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. Only the poor can fathom the full meaning of the goodness of God. “Do you not understand, Simon, that in spite of 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 actually 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. 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.

⁴⁴ Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. ⁴⁵ You gave me no kiss, but from the time I came in she has not stopped kissing my feet. ⁴⁶ You did not anoint my head with oil, but she has anointed my feet with ointment. The text is one of the great moments in Luke’s gospel, because Jesus not only defends a sinful woman against a critical Pharisee, but also drives home the relation between human love and forgiveness. The point is the contrast between the love shown by the woman and the lack of such shown by Simon. 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. ⁴⁷ Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.” In the discussion by Bultmann, the point of the story is in verse 47. However, the point of the saying is to defend a position someone has attacked, rather than prepare for something to follow. As he sees it, verses 48-50 are a secondary appendage. The point in context is that Jesus promises forgiveness of sin due to the demonstration of affection by the woman. However, as Bultmann sees it, the basis for the story is the parable and its combination with the story as we now have it in Mark. Technically, the text of v. 47 may go in one of two directions. The forgiveness shown to her may be the result of her love. It may also mean that, as one already forgiven, she pours out her love. The latter is more likely the case, the love shown by the woman becoming a consequence of God already forgiving her. First, Jesus makes an announcement.  ⁴⁸ Then he said to her, “Your sins are forgiven.” The announcement flaunts Simon's pharisaic conclusion that Jesus could not be a prophet, could not be THE looked-for Messiah. By granting forgiveness to this woman, Jesus is stepping up to the messianic plate and revealing the power in his swing. Jeremias also suggests that this saying means that forgiveness has preceded her expression of gratitude. Second, Jesus' surprising words of forgiveness prompt other guests to ask the rhetorical question. ⁴⁹ But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” The question of Jesus' identity is a recurring theme in Luke (cf. 5:20-23; 9:20-22, 35). Luke will not formally answer the question in this text. Instead, Jesus keeps his focus on the woman and once again offers her the assurance of forgiveness. Jesus uses words later echoed by late first-century Christians after baptism. ⁵⁰ And he said to the woman, “Your faith has saved you; go in peace.” This final pronouncement reveals that though she has never spoken a word in this entire episode, this woman's actions have clearly articulated her faith for all to see. The point of the pronouncement story is that salvation, repentance, and forgiveness of sins has come to one of the despised of Israel. 

Regardless of the scholarly debate as to the details of this passage, one should have no doubt whatever that 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.[3] To take this a step further, pronouncing the remission of sins originated with Jesus and he imparted an authority and obligation to forgive to all his disciples.[4]

This summary prepares for the larger interpolation at 9:51, showing Jesus engaged in many travels. 

Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, ² as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, ³ and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources.Luke’s source may reflect the community's concern about women, but it may also suggest that Jesus had a different attitude toward women in contrast to the Judaism of his day. The summary involves the Galilean women who follow Jesus.

Our text puts us at the table with Jesus. Jesus is the guest of a man named Simon, a religious person, a Pharisee who spends much of his day studying God's word and attempting to put his religion into practice in everyday life. The man invited Jesus to a banquet, and Jesus accepted the invitation. The man has invited others. We can justly surmise that he has said something that impresses everyone present. Simon wonders if he might be a true prophet. Jesus takes his place, as the guest of honor, around the table. In accepting the invitation, we see that Jesus truly embraced all persons. Someone has said the blessing, so people have acknowledged the presence of God.  Then the conversation begins. They seem to be discussing religion and Simon is very religious.

We learn quickly that Jesus has impressed someone else, a "woman of the city." Her peers do not consider the woman in a favorable light. She is a "sinner," a veiled reference to sexual immorality.  She is a disruptive, uninvited party-crasher. Her bold and emotional behavior is offensive to those who had gathered for dinner. The woman knows they are all staring at her, and she knows what they are thinking. It does not bother her. She has hardened herself to their contempt, and she learned long ago to fling their insults right back at them. Jesus has gotten to her. His is the only look that is neither leering nor contemptuous. No one could call her a name that she has not already called herself a hundred times. Jesus does not call her anything, except a child of God. She comes in and falls upon Jesus, letting down her hair kissing Jesus' feet, anointing his tired feet with oil and hair. The woman seems overcome with emotion. From what we later learn, what overwhelms her is the goodness of God in forgiving her. In fact, the emotion of the moment so overwhelms her that she forgets the social shame of that time, uncovers her head in the presence of the men around the table, and wets the feet of Jesus with her tears.

This is more than Simon can take. The problem is religious, and of course, Simon is a religious man. "If this man were a real prophet," Simon says to himself, "he would be able to see what sort of woman she is; a sinner." What are prophets for if not to be able to recognize real sin when it occurs, to point to the boundaries between the holy and the unholy, the righteous and the unrighteous?

What is the difference between Simon and the woman?  The woman has what Simon lacks: forgiveness and love. Who would you rather be: righteous, unforgiving and loveless or, a sinner, forgiven and full of much love? Yet, Simon is the one who has it all put together and figured out, and the woman is the one who is confused and uncertain. Simon is the man who was so sure he had done all the right things, said all the right prayers and followed all the rules.

The story of this wild woman gives us an insight into the way Jesus viewed the world. How shocking it is to hear that Jesus forgives prostitutes as quickly or (gasp!) perhaps more quickly than the Simons of the world do. 

John Dominic Crossan has contended that Jesus practiced open invitation to the table. Jesus invited all to the table. This, according to Crossan, is a major reason why 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.

We are seeing that dynamic displayed in this passage, and we are witnessing the gap between two types of people who sit at 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. Surely, Luke intends that we take our places in this drama, to examine ourselves in the light of Jesus' extravagant forgiveness.

Jesus looks at the woman, but he speaks to the Pharisee.  He knows what Simon is thinking.  He speaks indirectly.  'Simon, I have something to say to you. A creditor had two debtors. One owed him 50 days' wages, the other owed him 500 days' wages. The creditor was a generous man, and when he found out that the debtors could not repay him, he forgave both their debts. Which of the debtors will love him more?' "'Well, I suppose the one for whom he canceled the greater debt,' Simon says, wondering what the point is. "'You're right,' says Jesus. Then he looks at the woman. Of course, everyone has been looking at her all along. The women in the room are giving her that contemptuous 'we know what you are' look. The most righteous of the men are indignant over not only what she is, but that she should appear so shamelessly in the company of God-fearing people.

Did I mention that Simon was a religious man?

Then Jesus turns to Simon at the table and says, “Simon, look at this woman. You showed me no hospitality. Look how she welcomes me. I came to your house weary from the road, and you gave me no water for my feet; she washed my feet with her tears. You gave no kiss of greeting; she kissed my feet. You gave me no anointing, as hosts should do in honor of their guests; she anointed me with oil.”

Perhaps it is a matter of perception. Simon, look at this woman. What do you see? 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? Is she a person full of hunger who needs life-giving nourishment? Jesus says, “Therefore, I tell you, her sins, though they are many, God has forgiven.  But the one to whom little is forgiven loves little.”

Now there is quite a stir around the table. The fellow next to you leans over and asks, 'Who is this who even claims to forgive sins?' You came, like everyone else, to check out Jesus, to see whether he meets your criteria for what a prophet ought to be. Now all of a sudden he is the judge. He speaks as if he can see right through everyone. He is pronouncing a benediction upon this sinner: 'Your faith has saved you; go in peace.'

It all depends on how we look at it. Notice the difference in the way Simon sees the woman and the way Jesus sees her.

Then you look at Jesus again and think about what he said. It dawns on you that here are two debtors. One is a flaming sinner with a colossal debt. The other debtor owes just a little. He has none of the woman's gratitude because he does not think there has been much to forgive. Because he lacks gratitude, he lacks love. Now you look around at all the people in that room. You look again at Jesus. You wonder to yourself, what kind of debtor am I?[5]

You realize that the love of God includes sinners in the saved community. You realize that as Jesus forgave this woman, he expects you, if you are a follower, to forgive as well.

When we gather to celebrate the Lord's Supper, what does this meal mean? Whom do you see gathered at the table? Is this a meal just for the family, those of us gathered here in the fold? Is this a meal of invitation and inclusion that Christ wants us to share with the whole world? Is this a meal for the righteous elect? Alternatively, is this a meal for sinners whom God has already forgiven?

One of the rituals we had when I was teen in Austin, Minnesota was that on Sunday, Dad made the Sunday dinner.  He usually made pot roast, with potatoes, carrots, onions, and other vegetables in the mix.  It was the day that we had dessert.  I looked forward to Sunday because of church.  I was among those kids who actually liked getting up on Sunday and going to church.  However, I also liked coming home to the aroma of what dad had prepared. 

We rarely invited people to dinner.  For one thing, our own family included seven persons.  However, I suspect that, as with most families, we draw rather clear boundaries when it comes to the dinner table.   After all, the table is a place of intimacy, for the sharing of food together is one of the most intimate of human activities. The family meal is a sort of sacrament of family life, an outward and visible sign of an inward and spiritual grace.

I wonder.  When it comes to the story Luke relates to us, with whom do our sympathies lie? The answer may provide an insight into our spiritual journey. If we identify with the woman of this story, our personal story no doubt includes chapters of failure and redemption, sin and repentance, guilt and grace. We know what it means to receive forgiveness.

A less appealing prospect is to identify with Simon the Pharisee: Simon the judgmental, Simon the arrogant and condescending, Simon who could not even show the common courtesy of a welcoming kiss, but who still believed himself several cuts above the repentant woman.  The problem is that if we are like Simon, we are not apt to know it, for Simon was blind to his need for forgiveness. Jesus did not tell the parable of the two debtors for the woman's benefit, but for Simon's. It often takes a direct confrontation with our sin to see how sinful we are.  If we do not see any of Simon in our own character, it may be because he does not lurk there...but it could be because Simons always have trouble seeing themselves as they are.

How do we insiders like this story? We begin the service of worship with an invocation, with prayer and song asking God to be present among us. We are here to receive Jesus into our hearts and minds. How do we like this story about a woman, a "woman of the city," an outsider and sinner, who was better at receiving Jesus than Simon the insider?      The Jesus whom we receive is too often the Jesus of the elect, the Jesus owned by the insiders. Here comes this Jesus who has this thing for the outsiders; who makes the table, not just a place of warmhearted fellowship for the family, but also a means of grace, a sign of invitation to others to come join the family.

How well do we receive that Jesus?   "I don't know that I'm Christian," she said, "but I do consider myself very religious." Problem is, Jesus, through his life, assaulted our view of "religious." We often use religion to draw lines across the world, lines that separate the sinners from the saved, insiders from outsiders. Jesus makes religious an openhanded hospitality, this gracious welcome and invitation toward those whom our religion often excludes. 

I do not know that I am very religious, but I do hope that I am a disciple of Jesus. Who is a Christian? A Christian is someone who hears Jesus say, "Come, sinners, to the feast," and knows that he means me. A Christian is someone who then turns to sisters and brothers throughout the world and says, "Come; join us sinners at the table."

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[1] Barth, Church Dogmatics, I.2 [16.2] 264.

[2] Jeremias, The Parables of Jesus, 126-7.

[3] Pannenberg, Systematic Theology, Volume 2, 332.

[4] Pannenberg, Systematic Theology, Volume 3, 366.

[5] - James A. Gilchrist, "Two Debtors," The Christian Ministry, July-August 1997, pp. 28-29