I. Introduction
The incident and the parable of Jesus in Luke 5:36-50 about the Two Debtors is uniquely different from the three other gospels such as the anointing of Jesus’ head with costly ointment (Mark 14:3-9, Matthew 26:6-13) and the anointing of Jesus’ feet by Mary (John 12:1-8).[1] The purpose of the parables in the gospel of Mark and Matthew is for the disciples (Mark 4:11-12) but Luke omitted the idea that parables are intentionally hiding, used by the speaker to withhold understanding from "those outside.” Unlike other parables the parable of the Two Debtors is not a riddle or mystery, it is simple enough to catch the intention of the narrator. Luke 7:36-50 is not a complicated riddle such as the Parable of the sower (Matthew 13:3-23; Mark 4:2-20) which required the disciples to ask for future explanation but it is just a simple analogy for average person to understand.
II. Background and Context
Jesus’ teaching and preaching in Luke 6 ends with the parable of two builders; Jesus described someone who hears His words and puts them into practice as a wise builder who build the house or their life on a solid rock unshakable rock whereas someone who hears His words and does not put them into practice is like a man who built a house on the ground without a foundation. Luke Chapter 7 opened with a gentile centurion who completely trust and believe whatever he hears about Jesus “The centurion heard of Jesus.” Later on the centurion himself as unworthy of Jesus’ visitation to his house and expressed absolute trust and faith in Jesus. In the narrative he does not have opportunity or privilege to see Jesus. However, he expresses and demonstrates his faith in Jesus (vv. 6-8). Compare to the Gentile Centurion, John the Baptist received the news about Jesus as well and yet he could not believe the identity of Jesus “he sent them to the Lord to ask, “Are you the one who is to come, or should we expect someone else?” (vv 19-21). The centurion send people back to Jesus to express his absolute faith in Jesus and John the Baptist send people back to question Jesus in order to clarify his unbelief.
Luke chapter seven opened with Jesus healing a servant of the Centurion who is showing generosity towards Jews (vv1-10). The generosity and the faith of Centurion were highlighted along with Jesus healing the sickness of his servant. It is significant as the chapter begin with two way communication between Jesus and the practical physical demonstration of those who believe in Him. The second section from verse 11-16 the raising of a widow’s son lead people to see Jesus as the great prophet. Finally, there is great contrary between the third section and final section of chapter seven. In the third section (vv18-35) start with John’s disciples telling him about the account of Jesus and doubts and question about the identity about Jesus arose as John listen to his disciple. Whereas in the beginning of the final section (vv36-50) a former sinful woman[2] heard about Jesus and came to Jesus with faith and a heart of gratitude.[3] Jesus opened the next chapter (chapter eight) with the parable of the sower or the parable of the soil to elucidate the different kind of receptivity towards the word of God or the word of God may refers to Himself. Within Luke chapter seven the identity of Jesus was question and tested twice first by John the Baptist and second by the Simon the Pharisee. The reputation of Jesus as the great prophet from the incident of raising the son of a widow was questioned by Simon the Pharisee. The first section (vv1-10) and the final section (vv 36-50) end with Jesus praising for those who have faith in Him and they both received the reward of their faith. In another word, placing faith in Jesus was highlighted in both accounts.
[1]Frank Stagg, “Luke's Theological Use of Parables,” in “ATLA: 20100825,” special issue, Review and Expositor ATLA0001005376 (2 September, 1997): 221, http://search.ebscohost.com/ login.aspx?direct=true&db=rfh&AN=ATLA0001005376&site=ehost-live (accessed August 10, 2011).
[2] Kilgallen, J. J, “Forgiveness of Sins (luke 7: 36-50),” in “ATLA: 20100715,” special issue, Novum Testamentum NTA0000021885 (2, 1998): 105, http://search.ebscohost.com/login.aspx? direct= true &db=rvh&AN=NTA0000021885&site=ehost-live (accessed August 10, 2011).
[3]Kilgallen, J. J, “John the Baptist, the Sinful Woman, and the Pharisee,” in “ATLA: 20100715,” special issue, Journal of Biblical Literature NTA0000002228 (4, 1985): 675-79, http://search.ebscohost.com/ login.aspx?direct=true&db=rvh&AN=NTA0000002228&site=ehost-live (accessed August 10, 2011).
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