TEXT — Luke 7: 36-8: 3 — Pharisee and sinful woman contrasted
Setting
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house, and took his place at table.
A woman anoints Jesus’; feet
37 And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee’s house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment
Reaction of Pharisee
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 sort of woman this is who is touching him, for she is a sinner.”
Parable of two debtors
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “What is it, Teacher?” 41 “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he forgave them both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, to whom he forgave more.” And he said to him, “You have judged rightly.”
Contrast of Pharisee and 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 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.
Forgiveness of her sins
47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.”
Reaction of guests
49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?”
Jesus speaks to woman
50 And he said to the woman, “Your faith has saved you; go in peace.”
Members of Jesus’ community
Chap. 8, v.1: Soon afterward he went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, 2: and also some women who had been healed of evil spirits and infirmities: Mary, called Mag’dalene, from whom seven demons had gone out, 3: and Joan’na, the wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for them out of their means.
EXPLANATION
Introduction
This story of The Penitent Woman occurs in John (12: 1–8), Matthew (26: 6–13) and Mark (14: 3–9). There are at lest six differences between Luke’s account and the other three. This commentary does not enter into reconciling these but reflects on Luke’s version on its own rights.
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house, and took his place at table.
“One of the Pharisees asked him to eat with him” — On three of the six occasions when Jesus was invited to dinner the host was a Pharisee (Lk. 7: 36; 11: 37; 14: 1). Generally the Pharisees were strongly opposed to Jesus and objected to him eating with sinners (Lk. 7: 34; 15: 2). They were self–righteous and did not regard themselves as requiring repentance (5: 32; 7: 29–30; 18: 9–14). In the circumstances an invitation was remarkable. The word “Pharisee” is mentioned four times in verses 36–39 to emphasise this.
“and he went into the Pharisee’s house, and took his place at table” — The table would have been set in the courtyard of the house and this allowed spectators to enter and listen to the conversation. The guests reclined on low couches, leaning on their left elbows, eating with their right hands and having their feet pointing away from the table.
37 And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee’s house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment
“And behold” — This expression implies surprise at what is to follow.
“a woman of the city” — The name of the woman is not mentioned. Some have claimed that she was Mary of Magdala or Mary the sister of Lazarus. There is no evidence to support either of these suggestions. Mary of Magdala is mentioned (Lk. 8: 2) as being one of the women who travelled with Jesus. It is most unlikely that she would have interrupted the dinner party to anoint Jesus when she could have done that on another occasion.
“who was a sinner” — This anonymous woman seems to have been well–known as a sinner. No reason is given for this. Once again we are aware of a claim by some people that she was a prostitute. Some others propose that she or her ‘partner’ may have been divorced and re–married. Both these suggestions are purely speculative without foundation in the scriptures.
“when she learned that he was at table in the Pharisee’s house, [she] brought an alabaster flask of ointment” — This was fragrant myrrh (the Greek word used here) for his feet. Myrrh was used in burials but Luke does not make the connection. Olive oil was cheap and would have been poured over Jesus’ head.
“and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment” — She was completely overcome with deep emotion and burst into tears which flowed over his feet. She dried the feet with her hair and kissed his feet repeatedly.
Two brief reflections on this scene. What she did by washing his feet was the task of a slave or servant, as Jesus showed at the washing of the apostles’ feet during the Last Supper. Secondly, what she did by drying the feet with her hair was highly improper in Jewish society and culture of the day. Women, particularly those married, never let their hair hang down but kept it tied in a knot at the top of their heads. It was shameful to “let their hair down”. Such was this woman’s emotion, she forgot all protocol.
Then she performed the intended anointing.
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 sort of woman this is who is touching him, for she is a sinner.”
“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 sort of woman this is who is touching him, for she is a sinner” — The Pharisee, with his strict code of what was clean and unclean, was not shocked by the woman’s actions but by the fact that he had heard the widespread talk that Jesus was a prophet (Lk. 7: 16–17) and so he could not understand that a prophet would not discern the woman to be a sinner and then allow her touch and contaminate him (Lv. 15: 19–32).
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “What is it, Teacher?” 41 “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he forgave them both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, to whom he forgave more.” And he said to him, “You have judged rightly.”
“And Jesus answering said to him, “Simon, I have something to say to you” — Jesus will now show himself to have the characteristics of a prophet, knowing what people are thinking. The Samaritan woman declared Jesus to be a prophet because he knew her thoughts (Jn. 4: 19). Neither Simon the Pharisee nor the woman had expressed their inner views but Luke shows that Jesus read these and commented on them. Simeon’s prophecy in the Temple at the presentation of Jesus is fulfilled “the thoughts of many hearts will be revealed” (Lk. 2: 35).
“And he answered, ‘What is it, Teacher?’” — Simon the Pharisee refers to Jesus as a rabbi or teacher and not as a prophet. It could very well be that Simon invited Jesus because he had heard that he was a prophet (Lk. 7: 16–17).
“‘A certain creditor had two debtors; one owed five hundred denarii, and the other fifty” — A denarius was the equivalent of the wage of a labourer for a day.
“When they could not pay, he forgave them both. Now which of them will love him more?” Simon answered, “The one, I suppose, to whom he forgave more.” And he said to him, “You have judged rightly” — Simon is grudging in his reply; he is being cautious with his “I suppose”.
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 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.
“Then turning toward the woman he said to Simon, ‘Do you see this woman?’” — Jesus challenged Simon on what he saw in the woman. Simon saw only a sinner. Jesus saw much deeper, as he will explain.
“‘I entered your house, you gave me no water for my feet” — Abraham, following the custom of his people, offered water to wash, the feet of the three heavenly guests after their travels (Gn. 18: 4. See also Jgs. 19: 21).
“‘but she has wet my feet with her tears and wiped them with her hair’” — Simon did not follow the ancient custom but the penitent woman washed Jesus’ feet with her tears.
“‘You gave me no kiss, but from the time I came in she has not ceased to kiss my feet’” — A kiss was a normal sign of greeting among the Jews, male and female. (Gn. 29: 13; 45: 15). Simon offered no kiss of welcome; the woman poured kisses on Jesus’ feet.
“You did not anoint my head with oil, but she has anointed my feet with ointment” –See Ps. 23: 5; 141: 5.
47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.”
“‘Therefore I tell you, her sins, which are many, are forgiven” — Jesus did not gloss over that the woman was a great sinner with many sins. These had been forgiven already. The Jerusalem Bible translation is “Her sins, her many sins, must have been forgiven her [already] or she would not have shown such great love.” Jesus does not say when these sins were forgiven but it was before she entered the dining area.
As expressed in Greek, the words “Her sins, her many sins, are forgiven” is a construction which means that her sins had been forgiven by God.
“‘for she loved much; but he who is forgiven little, loves little’” — These words are an application of the parable enunciated to Simon by Jesus (vv. 40–43). The greater the mercy shown by God, the greater is the love which fills the sinner. According to verse 50, it was her faith that brought her to forgiveness and won for her God’s mercy. This produced her love.
The woman knew that she was a sinner and had need of forgiveness. Simon the Pharisee did not consider that he was a sinner and he did not seek forgiveness.
“And he said to her, “Your sins are forgiven” — Jesus now pronounces the words of absolution, confirming that the woman’s sins are forgiven. The Catechism of the Catholic Church teaches that “Only God forgives sins. Since he is the Son of God, Jesus says of himself, ‘The Son of man has authority on earth to forgive sins’ and exercises this divine power: ‘Your sins are forgiven’”.
49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?”
“Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” — No human could forgive sins which is God’s exclusive prerogative (Luke 5: 13–26). Jesus has just declared that he can forgive sins. The people at table wondered among themselves who Jesus could be with this divine power.
This is the second time in this passage when people ask the same question “Who is Jesus?” Simon was the first (Lk. 7: 39).
50 And he said to the woman, “Your faith has saved you; go in peace.”
“And he said to the woman, “Your faith has saved you” — “Jesus hears the prayer of faith expressed in words (the leper, Jairus, the Canaanite woman, the good thief), or in silence, (the bearers of the paralytic, the woman with a hemorrhage who touches his clothes, the tears and ointment of this sinful woman)” (Catechism of the Catholic Church, 2616).
“go in peace” — This is a traditional farewell remark. “Peace” is the harmony that exists between God and his creatures when they enjoy salvation. It is God’s gift. It could be expressed as ‘may God give you his gift of salvation’.
A theme in Luke is that the forgiveness of sins is a sign of salvation (Lk. 3: 3; 4: 18; 5: 20–21, 23–24; 7: 48–49; 11: 4, 17: 4).
Chap. 8, v.1: Soon afterward he went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, 2: and also some women who had been healed of evil spirits and infirmities: Mary, called Mag’dalene, from whom seven demons had gone out, 3: and Joan’na, the wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for them out of their means.
“Soon afterward he went on through cities and villages, preaching” — Jesus is described as an itinerant preacher. Normally he would preach in the synagogues but the hostility that was developing may have prevented this.
“and bringing the good news of the kingdom of God” — The content of his preaching was the good news that the reign of God was at hand.
“And the twelve were with him” — He had a number of people with him, including the twelve apostles. No doubt he was preparing them for their ministry of preaching. The following section in this chapter (Lk. 8: 4–15) deals with sowing the word of God.
“and also some women who had been healed of evil spirits and infirmities” — That there should be women with him also is strange for the period. Women did support rabbis but to travel with them would have been regarded as scandalous. Jesus had touched the lives of these women by healing them. They followed him and went to Jerusalem from Galilee when he made his last journey before crucifixion. They were witnesses of his death and the empty tomb (Lk. 23: 49, 55; 24: 1–8).
The people of Israel did not hold women in great esteem. Jesus did. As St. Paul wrote, with Jesus, “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3: 28).
Once again (Lk. 6: 18–19) Luke links preaching and healing.
“Mary, called Mag’dalene” — Mary Magdalene was from the city of Magdala on the shores of the Lake of Galilee.
“from whom seven devils had gone out” — These words do not mean that she was a great sinner or that she was possessed. In the thinking of the people sickness was attributed to either sin or the devil. The greater the sin or the more numerous the devils, the greater the sickness, it was thought. Mary had a most severe illness, mental perhaps.
“and Joan’na, the wife of Chuza, Herod’s steward” — Her husband had a very important and prominent position with King Herod.
and Susanna” — She is not mentioned again in this or the other Gospels.
“and many others” — These women were Galileans but they went up to Jerusalem with Jesus on his final visit and they witnessed the crucifixion and the empty tomb.
“who provided for them out of their means” — While Jesus and the Twelve depended on hospitality f or their needs, it was too demanding to depend on villagers to attend to their requirements when they travelled as a group. What these “means” might be is not specified; most likely food and places to sleep at night. The women who accompanied them were able to pay for these.
While specific roles for women are not mentioned by Luke, he gave them prominence both in his Gospel and in the Acts of the Apostles. After Jesus ascended into heaven “they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away. When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers” (Acts 1: 12–14).
APPLICATION
“Who is Jesus?”
First Simon the Pharisee, the dinner host, and then the guests ask the same question about Jesus because of his attitude to the sinful woman, ‘Who is this?’ Such a question is asked repeatedly in the gospels. Next week Jesus will ask his apostles what people think about him and what they believe about his identity. It is an all–important question to be answered by each of us. The purpose of the Gospels is to portray Jesus as he wants us to see and know him. In this weekly application this is our main priority.
The most important lesson in this Gospel passage is that God is merciful and forgives sins. Jesus forgives sins. He claims to have the same power as God. This means that he claims to be God in the flesh. Indeed this is why God became man at Bethlehem, so that he might die for our sins, which means so that he might forgive us. The Incarnation is about the forgiveness of sins. This power to forgive sins Jesus passed on to his Church which he established as “the Sacrament of Salvation”.
The power to forgive would not exist without mercy and compassion. If God did not love us and grant mercy because of our sinful condition, he would not have sent his only Son to live and die for our forgiveness. We see God’s mercy at work in Jesus in this passage. He lived for sinners and so he welcomed them. The Pharisees in particular were frequent in their complaint that Jesus dined and welcomed sinners. They would not associate with this woman. Their concern was not the woman but their respectability. Jesus was the only person in this present reading who had a positive view of the woman. His concern was not respectability or reputation but that the woman might experience God’s love offered in forgiveness. He did not humiliate the woman but offered her the tenderness of love.
Jesus and Simon
“Do you see this woman?” Jesus asked Simon. Obviously he was very much aware of her presence as she had come uninvited to his house. But what did he really see? She certainly embarrassed him before his friends. He was a Pharisee who believed in separating clean and unclean. This woman was a well–known sinner and so unclean and therefore not welcome in his home. Simon saw her reputation and how her presence defiled his house and embarrassed him. He saw nothing more. However, he did reveal much about himself. Apart from what we have said already, he showed himself to be self–righteous, bigoted, quick to pass judgement without all the facts, hard–hearted, and without any awareness of his own real standing with God. He despised this woman.
Jesus, on the other hand, saw so much more. He saw her heart, her saving faith, her love for God, her desire to be accepted by God and to minister to him, her repentance, her humility, her self–knowledge that she was a great sinner. He saw how she acknowledged and praised God for her forgiveness; he saw her full of gratitude. He did not condemn and he refrained from passing judgement because of her former sins. He accepted her for what she was after her repentance. He clearly understood her weaknesses and was tender in sending her off so that she would be encouraged to continue in her new–found relationship with God.
Unfortunately too many see others after the fashion of Simon, not of Jesus. It is so easy to see what is wrong with people. It is quite difficult to be honest and admit to what is wrong with ourselves. That is one of the reasons why the Sacrament of Reconciliation (Confession) is not used as frequently as in the past.
This is a very important lesson from this Gospel passage — before passing judgement on others, look at them with the eyes of Jesus.
Commentary on 11th Sunday of the year C 12.06.2016
TEXT — Luke 7: 36-8: 3 — Pharisee and sinful woman contrasted
Setting
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house, and took his place at table.
A woman anoints Jesus’; feet
37 And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee’s house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment
Reaction of Pharisee
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 sort of woman this is who is touching him, for she is a sinner.”
Parable of two debtors
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “What is it, Teacher?” 41 “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he forgave them both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, to whom he forgave more.” And he said to him, “You have judged rightly.”
Contrast of Pharisee and 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 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.
Forgiveness of her sins
47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.”
Reaction of guests
49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?”
Jesus speaks to woman
50 And he said to the woman, “Your faith has saved you; go in peace.”
Members of Jesus’ community
Chap. 8, v.1: Soon afterward he went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, 2: and also some women who had been healed of evil spirits and infirmities: Mary, called Mag’dalene, from whom seven demons had gone out, 3: and Joan’na, the wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for them out of their means.
EXPLANATION
Introduction
This story of The Penitent Woman occurs in John (12: 1–8), Matthew (26: 6–13) and Mark (14: 3–9). There are at lest six differences between Luke’s account and the other three. This commentary does not enter into reconciling these but reflects on Luke’s version on its own rights.
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house, and took his place at table.
“One of the Pharisees asked him to eat with him” — On three of the six occasions when Jesus was invited to dinner the host was a Pharisee (Lk. 7: 36; 11: 37; 14: 1). Generally the Pharisees were strongly opposed to Jesus and objected to him eating with sinners (Lk. 7: 34; 15: 2). They were self–righteous and did not regard themselves as requiring repentance (5: 32; 7: 29–30; 18: 9–14). In the circumstances an invitation was remarkable. The word “Pharisee” is mentioned four times in verses 36–39 to emphasise this.
“and he went into the Pharisee’s house, and took his place at table” — The table would have been set in the courtyard of the house and this allowed spectators to enter and listen to the conversation. The guests reclined on low couches, leaning on their left elbows, eating with their right hands and having their feet pointing away from the table.
37 And behold, a woman of the city, who was a sinner, when she learned that he was at table in the Pharisee’s house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment
“And behold” — This expression implies surprise at what is to follow.
“a woman of the city” — The name of the woman is not mentioned. Some have claimed that she was Mary of Magdala or Mary the sister of Lazarus. There is no evidence to support either of these suggestions. Mary of Magdala is mentioned (Lk. 8: 2) as being one of the women who travelled with Jesus. It is most unlikely that she would have interrupted the dinner party to anoint Jesus when she could have done that on another occasion.
“who was a sinner” — This anonymous woman seems to have been well–known as a sinner. No reason is given for this. Once again we are aware of a claim by some people that she was a prostitute. Some others propose that she or her ‘partner’ may have been divorced and re–married. Both these suggestions are purely speculative without foundation in the scriptures.
“when she learned that he was at table in the Pharisee’s house, [she] brought an alabaster flask of ointment” — This was fragrant myrrh (the Greek word used here) for his feet. Myrrh was used in burials but Luke does not make the connection. Olive oil was cheap and would have been poured over Jesus’ head.
“and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment” — She was completely overcome with deep emotion and burst into tears which flowed over his feet. She dried the feet with her hair and kissed his feet repeatedly.
Two brief reflections on this scene. What she did by washing his feet was the task of a slave or servant, as Jesus showed at the washing of the apostles’ feet during the Last Supper. Secondly, what she did by drying the feet with her hair was highly improper in Jewish society and culture of the day. Women, particularly those married, never let their hair hang down but kept it tied in a knot at the top of their heads. It was shameful to “let their hair down”. Such was this woman’s emotion, she forgot all protocol.
Then she performed the intended anointing.
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 sort of woman this is who is touching him, for she is a sinner.”
“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 sort of woman this is who is touching him, for she is a sinner” — The Pharisee, with his strict code of what was clean and unclean, was not shocked by the woman’s actions but by the fact that he had heard the widespread talk that Jesus was a prophet (Lk. 7: 16–17) and so he could not understand that a prophet would not discern the woman to be a sinner and then allow her touch and contaminate him (Lv. 15: 19–32).
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “What is it, Teacher?” 41 “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he forgave them both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, to whom he forgave more.” And he said to him, “You have judged rightly.”
“And Jesus answering said to him, “Simon, I have something to say to you” — Jesus will now show himself to have the characteristics of a prophet, knowing what people are thinking. The Samaritan woman declared Jesus to be a prophet because he knew her thoughts (Jn. 4: 19). Neither Simon the Pharisee nor the woman had expressed their inner views but Luke shows that Jesus read these and commented on them. Simeon’s prophecy in the Temple at the presentation of Jesus is fulfilled “the thoughts of many hearts will be revealed” (Lk. 2: 35).
“And he answered, ‘What is it, Teacher?’” — Simon the Pharisee refers to Jesus as a rabbi or teacher and not as a prophet. It could very well be that Simon invited Jesus because he had heard that he was a prophet (Lk. 7: 16–17).
“‘A certain creditor had two debtors; one owed five hundred denarii, and the other fifty” — A denarius was the equivalent of the wage of a labourer for a day.
“When they could not pay, he forgave them both. Now which of them will love him more?” Simon answered, “The one, I suppose, to whom he forgave more.” And he said to him, “You have judged rightly” — Simon is grudging in his reply; he is being cautious with his “I suppose”.
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 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.
“Then turning toward the woman he said to Simon, ‘Do you see this woman?’” — Jesus challenged Simon on what he saw in the woman. Simon saw only a sinner. Jesus saw much deeper, as he will explain.
“‘I entered your house, you gave me no water for my feet” — Abraham, following the custom of his people, offered water to wash, the feet of the three heavenly guests after their travels (Gn. 18: 4. See also Jgs. 19: 21).
“‘but she has wet my feet with her tears and wiped them with her hair’” — Simon did not follow the ancient custom but the penitent woman washed Jesus’ feet with her tears.
“‘You gave me no kiss, but from the time I came in she has not ceased to kiss my feet’” — A kiss was a normal sign of greeting among the Jews, male and female. (Gn. 29: 13; 45: 15). Simon offered no kiss of welcome; the woman poured kisses on Jesus’ feet.
“You did not anoint my head with oil, but she has anointed my feet with ointment” –See Ps. 23: 5; 141: 5.
47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.”
“‘Therefore I tell you, her sins, which are many, are forgiven” — Jesus did not gloss over that the woman was a great sinner with many sins. These had been forgiven already. The Jerusalem Bible translation is “Her sins, her many sins, must have been forgiven her [already] or she would not have shown such great love.” Jesus does not say when these sins were forgiven but it was before she entered the dining area.
As expressed in Greek, the words “Her sins, her many sins, are forgiven” is a construction which means that her sins had been forgiven by God.
“‘for she loved much; but he who is forgiven little, loves little’” — These words are an application of the parable enunciated to Simon by Jesus (vv. 40–43). The greater the mercy shown by God, the greater is the love which fills the sinner. According to verse 50, it was her faith that brought her to forgiveness and won for her God’s mercy. This produced her love.
The woman knew that she was a sinner and had need of forgiveness. Simon the Pharisee did not consider that he was a sinner and he did not seek forgiveness.
“And he said to her, “Your sins are forgiven” — Jesus now pronounces the words of absolution, confirming that the woman’s sins are forgiven. The Catechism of the Catholic Church teaches that “Only God forgives sins. Since he is the Son of God, Jesus says of himself, ‘The Son of man has authority on earth to forgive sins’ and exercises this divine power: ‘Your sins are forgiven’”.
49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?”
“Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” — No human could forgive sins which is God’s exclusive prerogative (Luke 5: 13–26). Jesus has just declared that he can forgive sins. The people at table wondered among themselves who Jesus could be with this divine power.
This is the second time in this passage when people ask the same question “Who is Jesus?” Simon was the first (Lk. 7: 39).
50 And he said to the woman, “Your faith has saved you; go in peace.”
“And he said to the woman, “Your faith has saved you” — “Jesus hears the prayer of faith expressed in words (the leper, Jairus, the Canaanite woman, the good thief), or in silence, (the bearers of the paralytic, the woman with a hemorrhage who touches his clothes, the tears and ointment of this sinful woman)” (Catechism of the Catholic Church, 2616).
“go in peace” — This is a traditional farewell remark. “Peace” is the harmony that exists between God and his creatures when they enjoy salvation. It is God’s gift. It could be expressed as ‘may God give you his gift of salvation’.
A theme in Luke is that the forgiveness of sins is a sign of salvation (Lk. 3: 3; 4: 18; 5: 20–21, 23–24; 7: 48–49; 11: 4, 17: 4).
Chap. 8, v.1: Soon afterward he went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, 2: and also some women who had been healed of evil spirits and infirmities: Mary, called Mag’dalene, from whom seven demons had gone out, 3: and Joan’na, the wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for them out of their means.
“Soon afterward he went on through cities and villages, preaching” — Jesus is described as an itinerant preacher. Normally he would preach in the synagogues but the hostility that was developing may have prevented this.
“and bringing the good news of the kingdom of God” — The content of his preaching was the good news that the reign of God was at hand.
“And the twelve were with him” — He had a number of people with him, including the twelve apostles. No doubt he was preparing them for their ministry of preaching. The following section in this chapter (Lk. 8: 4–15) deals with sowing the word of God.
“and also some women who had been healed of evil spirits and infirmities” — That there should be women with him also is strange for the period. Women did support rabbis but to travel with them would have been regarded as scandalous. Jesus had touched the lives of these women by healing them. They followed him and went to Jerusalem from Galilee when he made his last journey before crucifixion. They were witnesses of his death and the empty tomb (Lk. 23: 49, 55; 24: 1–8).
The people of Israel did not hold women in great esteem. Jesus did. As St. Paul wrote, with Jesus, “there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3: 28).
Once again (Lk. 6: 18–19) Luke links preaching and healing.
“Mary, called Mag’dalene” — Mary Magdalene was from the city of Magdala on the shores of the Lake of Galilee.
“from whom seven devils had gone out” — These words do not mean that she was a great sinner or that she was possessed. In the thinking of the people sickness was attributed to either sin or the devil. The greater the sin or the more numerous the devils, the greater the sickness, it was thought. Mary had a most severe illness, mental perhaps.
“and Joan’na, the wife of Chuza, Herod’s steward” — Her husband had a very important and prominent position with King Herod.
and Susanna” — She is not mentioned again in this or the other Gospels.
“and many others” — These women were Galileans but they went up to Jerusalem with Jesus on his final visit and they witnessed the crucifixion and the empty tomb.
“who provided for them out of their means” — While Jesus and the Twelve depended on hospitality f or their needs, it was too demanding to depend on villagers to attend to their requirements when they travelled as a group. What these “means” might be is not specified; most likely food and places to sleep at night. The women who accompanied them were able to pay for these.
While specific roles for women are not mentioned by Luke, he gave them prominence both in his Gospel and in the Acts of the Apostles. After Jesus ascended into heaven “they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away. When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers” (Acts 1: 12–14).
APPLICATION
First Simon the Pharisee, the dinner host, and then the guests ask the same question about Jesus because of his attitude to the sinful woman, ‘Who is this?’ Such a question is asked repeatedly in the gospels. Next week Jesus will ask his apostles what people think about him and what they believe about his identity. It is an all–important question to be answered by each of us. The purpose of the Gospels is to portray Jesus as he wants us to see and know him. In this weekly application this is our main priority.
The most important lesson in this Gospel passage is that God is merciful and forgives sins. Jesus forgives sins. He claims to have the same power as God. This means that he claims to be God in the flesh. Indeed this is why God became man at Bethlehem, so that he might die for our sins, which means so that he might forgive us. The Incarnation is about the forgiveness of sins. This power to forgive sins Jesus passed on to his Church which he established as “the Sacrament of Salvation”.
The power to forgive would not exist without mercy and compassion. If God did not love us and grant mercy because of our sinful condition, he would not have sent his only Son to live and die for our forgiveness. We see God’s mercy at work in Jesus in this passage. He lived for sinners and so he welcomed them. The Pharisees in particular were frequent in their complaint that Jesus dined and welcomed sinners. They would not associate with this woman. Their concern was not the woman but their respectability. Jesus was the only person in this present reading who had a positive view of the woman. His concern was not respectability or reputation but that the woman might experience God’s love offered in forgiveness. He did not humiliate the woman but offered her the tenderness of love.
“Do you see this woman?” Jesus asked Simon. Obviously he was very much aware of her presence as she had come uninvited to his house. But what did he really see? She certainly embarrassed him before his friends. He was a Pharisee who believed in separating clean and unclean. This woman was a well–known sinner and so unclean and therefore not welcome in his home. Simon saw her reputation and how her presence defiled his house and embarrassed him. He saw nothing more. However, he did reveal much about himself. Apart from what we have said already, he showed himself to be self–righteous, bigoted, quick to pass judgement without all the facts, hard–hearted, and without any awareness of his own real standing with God. He despised this woman.
Jesus, on the other hand, saw so much more. He saw her heart, her saving faith, her love for God, her desire to be accepted by God and to minister to him, her repentance, her humility, her self–knowledge that she was a great sinner. He saw how she acknowledged and praised God for her forgiveness; he saw her full of gratitude. He did not condemn and he refrained from passing judgement because of her former sins. He accepted her for what she was after her repentance. He clearly understood her weaknesses and was tender in sending her off so that she would be encouraged to continue in her new–found relationship with God.
Unfortunately too many see others after the fashion of Simon, not of Jesus. It is so easy to see what is wrong with people. It is quite difficult to be honest and admit to what is wrong with ourselves. That is one of the reasons why the Sacrament of Reconciliation (Confession) is not used as frequently as in the past.
This is a very important lesson from this Gospel passage — before passing judgement on others, look at them with the eyes of Jesus.