I. Setting
The story begins at the house of Simon the Pharisee who is considered or assumed to be holy and righteous in the time of the narration. The background detail about Simon and the name of the town was not provided by the narrator. However, the story quickly jump to the second scene where the woman came in and her indispensable background was mention as “who had lived a sinful life” (Luke 7:37). She came with an alabaster jar of precious perfume and stood behind Jesus by his feet. She began to weep and her tears wet his feet, then she wiped them with her hair, kissed them, and poured the perfume on them. Simon sees the act of the woman and the respond of Jesus critically as the narrator tell us what he is thinking and questioning in his heart. It is simple that Simon do not question about the morality of the woman rather he condemn the woman as a sinner. It is because her reputation was already well known to the people of that city. Therefore, Simon points the arrow towards Jesus and question about the identity and morality of Jesus (Luke 7:39). The question of Simon opens for Jesus to tell the Parable. The Parable was placed between Simon’s question about Jesus and Jesus’ question to Simon. Simon’s question and view sounds negative towards the women and Jesus’ question and parable sounds negative towards Simon’s attitude.[1] Therefore, the key focus of Luke 7:36-50 is not about forgiveness of the sins of the woman rather it is the interaction between Jesus and Simon.[2] Simon proposed a question and Jesus respond to him.
II. Critical Question
One of the key focuses of the narrative is to highlight the diverse attitudes of Jesus, Simon, the woman, the characters from the parable (the moneylender and the two people). However, the source of the issues and questions rise because of the actions of the woman and Jesus’ respond to her. Because of her action many commentators believe that the woman used to be a prostitute. However, there is no clear information about her background. Nevertheless, the woman wiping Jesus’ feet with her hair raises many questions. The actions in the story could lead readers to question the woman about the reason for kissing Jesus’ feet, the weeping, using her hair to wipe them, and anointing with ointment. It could lead the reader to think that she is doing that because she wants something from Jesus or she has received something from him and is expressing her gratitude.[3] On the other hand, Simon shows no concern about the woman’s act rather he is asking Jesus for letting the sinner (unclean) woman to touch him. However, wiping the master’s feet with their hair seems to be acceptable practice during their time. In John 12 Mary the sister of Martha and Lazarus anointing Jesus’ feet with expensive perfume and wiping his feet with her hair. Those actions seem to be purely to demonstrate one’s devotion, a gesture of loving or showing hospitality. Jesus also interprets the woman’s act as an act of showing hospitality by contrasting with what Simon lacking to do to him. Jesus parallels Simon’s acts and woman’s acts in the following way,
| Simon | The Woman |
| Give no water to wash Jesus’s feet | Washed Jesus’ feet with her tears and wiped with her hair |
| He does not Kiss Jesus to welcome to his home | She kissed Jesus’ feet from the time Jesus entered the house |
| put no oil on Jesus’ head | poured perfume on Jesus’ feet |
Jesus told the parable of the two debtors to unfold and to teach the two different attitudes towards him. The thought of Simon reflect that Simon regards Jesus as merely a prophet and the woman regards Jesus as the one who forgives her sins. Luke chapter 17 repeatedly highlighted how different people regard Jesus by demonstrating their attitudes toward Him. One of the applications here is that the depth of our understanding manifested in our action and attitude towards God.
III. Conclusion and Applications
Jesus asked Simon to tell the conclusion message of the parable when he finished telling the short story. The answer of Simon itself is the answer for his own question about the act of the woman and the respond of Jesus. Mostly Jesus will let the hearer to give answer or to determine the rest of the story.[4] The answer of Simon suggests that the forgiveness (release from debt) yield acts of kind gratitude. The language of Luke “A woman in that town who lived a sinful life” suggests that the woman is already received forgiveness when she appeared in the story. In Christian context every acts of a believer must flow out of gratitude for what Jesus had done or the finishing works of Jesus Christ. On the other hand, the parable can be understood that those who are sinners believe in God’s plan while the religious leaders are rejecting it (vv 29-30). In the context of verse 29 to 30, this parable could be understand as sinners are more open to the plan of God, whereas people who trust in their self-righteousness tend to reject the plan of God. The parable is suggesting that only the moneylender could forgive the debts (sins) of people. There is no other way beside Jesus and Jesus is the only one who could forgive the sins of the world. In the context of 7:19-35, the parable is to explain the question of John the Baptist concerning Jesus’ identity and the rejection of God’s plan by Pharisees and experts of the law which all the people and even tax-collectors could acknowledge. The lesson is clear that God is gracious and those who received the grace of God gladly respond to Him. Jesus clearly elucidate that the forgiveness of sin is the act of God and man could not gain salvation by work. In a broader perspective of the gospel of Luke only believing in Jesus is the way to salvation. The grace and mercy of God should receive with a grateful and joyful heart. Finally, all the praises and thanks due to the one who forgive and give freedom and peace. Gratitude and thankfulness towards God rooted in appreciating His plan, believing in his plan and drawing close to give thanks to Him. Our intention to drawing close to him is not to ask more from Him or to demand God to demonstrate His power to clear our doubts and our disbelief.
[1] Reid, B. E, “Do You See This Woman?' Luke 7: 36-50 as a Paradigm For Feminist Hermeneutics,” in “ATLA:20100715,” special issue, Biblical Research NTA0000018543 (1995): 37, http://search.ebscohost.com/login.aspx?direct=true&db=rvh&AN=NTA0000018543&site=ehost-live (accessed August 10, 2011).
[3] Cosgrove, C. H, “A Woman's Unbound Hair in the Greco-Roman World, with Special Reference to the Story of the 'sinful Woman' in Luke 7: 36-50,” in “ATLA: 20100715,” special issue, Journal of Biblical Literature NTA0000053101, no. 124 (4, 2005): 675, http://search.ebscohost.com/login.aspx? direct=true&db =rvh&AN=NTA0000053101&site=ehost-live (accessed August 10, 2011).
[4] Reid, B. E, “Lucan Parables For Preachers,” in “ATLA: 20100715,” special issue, Currents in Theology and Mission NTA0000027438 (6, 2000): 434-42, http://search.ebscohost.com/login.aspx? direct=true&db=rvh&AN=NTA0000027438&site=ehost-live (accessed August 10, 2011).
