[Propertalk] Fw: [Goodsermons] Exegesis: Luke 7:36-8:3 - Part 2

[Joe Parrish]

We find versions of the main story (Lk 7:36-50) in Mark, Matthew, and John. Luke's version differs from the others. Because of the tendency to conflate details from the different gospels and to honor the literary integrity of Luke's story it is important to recognize aspects of the story that are not in Luke. The woman in Luke's narrative does not have a name. Luke describes the woman as a sinner but not as a harlot or prostitute. For Luke the story is not the anointing of a monarch nor preparation for burial, nor is the story told in memory of the woman. 

In the third gospel, a major function of this story is to put the listening congregation on the spot: Do you respond to Jesus and the Realm of God more like the woman or the Pharisee? Luke wants the reader and the congregation to follow the model of the woman in responding to the presence of the Realm and to welcome people who are similar to the woman. 

While Luke is not as negative about the Pharisees as the other gospel writers, Luke's congregation was in tension with some Pharisees. Luke often casts the figures of the Pharisees in negative lights to justify the growing separation between Luke's community and the traditional Pharisees. 

Formal meals in antiquity were often occasions for theological and philosophical discourse, so the Pharisee's invitation to Jesus may imply that the Pharisee wanted to engage Jesus in dialogue. However, the Pharisee did not provide the basic hospitality expected for guests as the Pharisee did not wash Jesus' feet, did not greet Jesus with a kiss (the equivalent of a hand shake), or anoint Jesus' head with oil (Lk 7:44-48). The preacher might ponder, "Does our congregation respond to Jesus in the manner of the Pharisee?"

Luke describes the woman simply as a sinner without specifying the sins. In that culture, a sinner flagrantly violated God's expectation for living in covenant. The community often isolated sinners. In addition, sinners bore the personal burden of their own guilt. Who in the congregation or beyond is in a situation similar to that of the woman?

It may seem strange to today's reader, accustomed to houses that are completely enclosed, for the woman to enter the Pharisee's abode. However, in antiquity the courtyards of many houses were open to the street so that passersby could slip in unobtrusively.

Banquet tables in those days were low to floor and the guests sat not in chairs but reclined with their feet extending slightly away from the table. Hence, it would be fairly easy for the woman to stand behind Jesus and to bathe his feet and to anoint them.

When the woman arrives the word of forgiveness has apparently not been spoken. However, she has heard that Jesus is announcing the presence and coming of the Realm. For her, the Realm and forgiveness mean restoration of self and community. The woman responds to this discovery by extravagantly honoring Jesus. With her tears and ointment she provides the hospitality that the Pharisee did not.

With her actions the woman implicitly repents. For Luke repentance is the first step towards the Realm (Lk 3:3, 8; 5:32; 24:47; Acts 2:38; 3:19 etc.). Luke thus offers a promise to people in circumstances similar to the woman, that all who repent will be welcome in Jesus' circle and in the Realm. Luke implies that the congregation is to be a community of such welcome.

Luke adds the parable of the two debtors to this story (Lk 7:41-42). The parable makes the point that the debtor who received the greater relief will love the creditor more. According to Luke, the one who is forgiven much loves much, but the one who is forgiven little loves little. Luke thus elevates the woman (who had many sins and loved extravagantly) and criticizes the Pharisee (who needed little forgiveness, sought to deny the woman forgiveness, and thereby loved little). 

While the preacher should understand Luke's polemical use of this parable, Luke greatly oversimplifies. Forgiveness and gratitude cannot be calculated mathematically. Those who are forgiven little (so to speak) can be deeply grateful and responsive to the Realm, and those who are forgiven much can throw away forgiveness as casually as tossing a piece of trash out a fast moving car window. 

The reading for the day includes Luke 8:1-3, a text that could be the focus of its own sermon. This summary, found only in Luke, highlights two things that people in antiquity would have regarded as unusual. First, women had joined Jesus and the disciples in their itinerant ministry. Although women in some settings in the first century were not as restricted as previously in history, it was still unusual for women to travel with men with whom they were not related. This behavior is consistent with Luke's affirmation of women and also with Luke's confidence that God is moving relationships of women and men towards the egalitarianism expected in the Realm. 

Second, the women financially supported the entourage out of their own resources. By sharing their financial means, the women became instruments of God's providential care for Jesus and the rest of the traveling party. Their ministry was both a model for the sharing of material resources by the members of the church in Acts (e.g. Acts 2:42-47; 4:32-5:11) and an anticipation of the Realm when all people will live in abundance.

The fact that the women have access to such resources suggests that they are from the upper class. Luke wants the church to welcome such people, especially women (e.g. Acts 9:36-43; 16:11-15; 17:4). From Luke's pastoral point of view, when the wealthy share their resources with others, they relieve themselves from making wealth an idol. Moreover, God can use their material resources both to provide for those in the community who do not have enough money or material goods for a secure life. 

Ronald J. Allen

GoodPreacher
PO Box 843
9179 Washington Street
Amelia, VA 23002

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