Luke

7:36-50

The mission of the Messiah, 1:5-9:50

4. The dawning of the kingdom in the acts of Messiah, 6:12-7:50

vi] Kingdom entered by faith - a churchman and a prostitute

The story of the churchman and the prostitute reminds us that kingdom membership is accessed by faith, even the faith of Gentiles and evil-livers (prostitutes). We see the rich, the satisfied, the religious churchmen of the day, reject the redemptive purposes of God in Christ, while the outcasts (the "lost", the "last") accept the free offer of God's forgiving grace. As well as identifying the ground of covenant inclusion, this story illustrates, in the loving act of a prostitute, the profound truth that a person who is loved much (here forgiven) loves much.

Ellis argues that the episodes which make up the The dawning of the kingdom in the acts of Messiah, 6:12-7:50, serve to reveal the nature of the kingdom. The selection of twelve apostles, 6:12-16, identifies Israel as the "framework upon which the Israel of the new age is to be formed", cf. also Creed. The sermon on the plain, 6:17-49, identifies the covenant, the promise of God's unmerited grace, as the basis of kingdom membership. The sermon is followed by the story of an army captain's faith, 7:1-10. This story establishes that the covenant, and thus kingdom membership, is accessed by faith alone. This truth is supported by the story of the churchman and the prostitute, v36-50. Even the faith of Gentiles and prostitutes establishes and maintains covenant standing.

This episode certainly teaches that the person who is forgiven much loves much. Yet, at the center of this love is faith. The passage develops the saying "wisdom is proved right by all her children", v35. God's wise ways are proved to be right by those who accept/believe His wise ways. Verses 31-34 illustrate the many who do not accept/believe Gods' wise ways. The prostitute is an example of one who does accept/believe. She believes that God's mercy is hers for the asking. So, Jesus declares what she has already asked in faith. Jesus is the one who "forgives sins and receives, regardless of class, all who have faith", Ellis.

hrwta (erwtew) imperf. "invited" - was asking. The extended time between the asking and the accepting prompts the imperfect tense, and is completed when Jesus "went", aorist. Only Luke records such invitations by Pharisees and of Jesus' willingness to share table fellowship with them.

iJna + subj. "to [have dinner with him]" - that [he might eat with him]. Forming a dependent statement, indirect speech, expressing what he asked.

eiselqwn (eisercomai) aor. part. "so he went" - having entered. The participle is probably attendant circumstance expressing action accompanying the verb "reclined"; "he went .... and sat down ....."

kai idou gunh "when a woman" - and behold a woman. Subject of the verbal phrases and clauses that make up v37, 38; "There was a woman"

hJtiV hn en th/ polei aJmartwloV "who had lived a sinful life in that town" - who was in the city a sinner. A relative clause to "a woman." The sense is "who was a well known prostitute." "In the city" = she was a local resident. "A sinner" = an evil living woman. It is often argued that she was Mary Magdalene, even possibly one in the same with Mary of Bethany. Yet, just because each gospel has an anointing story doesn't mean it was the same person doing the anointing on each occasion. Note the profound differences between Luke's story and the anointing recorded by John. As Origin, many years ago noted, Jesus was probably anointed by different women on a number of different occasions.

epignousa (epiginwskw) part. "learned" - having known. This participle is best treated as adverbial, probably temporal; "when she found out that Jesus was at tale in the house of the Pharisee", Moffatt.

oJti "that [Jesus was eating]" - that he reclines [at table]. Introducing a dependent statement of perception expressing what she found out. "She had discovered that Jesus was having a meal at the Pharisees home."

komisasa (komizw) part. "she brought [an alabaster jar of perfume]" - having brought [an alabaster of ointment]. This participle, along with "having stood", are attendant circumstance expressing action accompanying the main verb "she began" with its complementary infinitive "to wet", v38; "She brought ...... and stood ...... and began to .....". Either a scented rubbing oil, anointing oil, or a more concentrated oil for embalming. Alabaster was used for expensive scents as it was believed that it preserved the perfume.

opisw para "behind [him]" - back beside. "As Jesus was reclining, she stood behind him, adjacent to his feet." It appears that the meal was on the verandah of the home, probably facing the inside courtyard. It was not unusual for members of the local community to be invited to gather in the courtyard of a prominent citizen while he was entertaining a public identity. The crowd would be gathered, listining to the conversation. So it would be reasonably easy for the woman to step forward and tend Jesus' feet, although convention would have demanded that "a sinner" not be present.

klaiousa (klaiw) pres. part. "weeping" - crying [with tears]. The participle is adverbial, possibly temporal, "while she wept", but more likely modal, expressing the manner of her standing, "she stood weeping." The crucial question here is what has prompted her outburst. Commentators divide: either she is expressing repentance in seeking forgiveness, or gratitude for her forgiveness. The second view is best, although both imply a previous hearing of the gospel.

brecein (brecw) inf. "to wet [his feet]" - to rain, drench, spray.... Her tears wet his feet.

hleifen (aleifw) imperf. "poured [perfume] on [them]" - was anointing [with the ointment]. "And massaged his feet with the scented oil." Anointing is done on the forehead, not the feet, which implies humility on the woman's part. It is doubtful whether this is an embalming image. So, what we have here is a forgiven sinner lovingly cleaning Jesus' feet with her own tears and hair and massaging them with an expensive rubbing oil. It is an act of affectionate gratitude.

idwn (eidon) aor. part. "when [the Pharisee who had invited him] saw" - having seen. The participle is adverbial, best temporal, as NIV.

oJ kalesaV (kalew) aor. part. "who had invited [him]" - having invited. The participle is adjectival, limiting "Pharisee".

en eautw/ "[he said] to himself" - in himself. "He began to think about the matter", Cassirer.

ei + imperf. ind. verb to-be "if" - With a]n in the apodosis forming a 2nd class conditional sentence, contrary to fact. As far as the Pharisee is concerned, Jesus is anything but a prophet (although the reader knows he is more than a prophet), since, if Jesus were a prophet he would know who this woman was and never let her touch him. He would act toward her just as this godly Pharisee acts toward her.

oJti "that [she is a sinner]" - that. Either introducing an object clause, "he would have known ..... that she was a sinner", or a causal clause, "he would have known who and what this woman who is touching him is, for she is a notoriously bad character", Barclay.

apokriqeiV oJ IhsouV eipen proV auton "Jesus answered him" - having answered Jesus said to him. Usual redundant attendant circumstance participle "having answered" with the verb "said", best translated as "Jesus said", but possibly "Jesus spoke up and said."

eipein (eipon) aor. inf. "to say [to you]" - The infinitive is epexegetic clarifying the pronoun "something".

didaskale (oV) "teacher" - Probably equivalent to rabbi.

creofeiletai (hV) "[two] men owed money" - debtors. Note that Luke uses the nominative case, as distinct from the dative, which is used where a comparison is being drawn, "it is like ......"

danisth/ tini dat. "to a certain moneylender" - Dative of indirect object.

dhnaria (on) "denarii" - The daily wage of a labourer was one denarius, although the point here has to do with the disparity in the debts, not the size of the debts.

econtwn (ecw) pres. part. "[neither of them] had" - [not] having. The participle is adverbial, best temporal, "when they were unable to settle the debt", Barclay.

ecarisato (carizomai) aor. "he cancelled the debts of" - forgave. This is probably the only colorful word in the parable, but in the context it means little more than the remission of a debt. The bland nature of the parable serves to draw out the point Jesus wishes to make, namely that there was a great disparity in the debts and that both were cancelled.

amfateroiV (a) adj. "both" - the totality of. "He cancelled the debt they owed him."

tiV oun autwn pleion agaphsei auton "now which of them will love him more?" - which therefore of them more will love him. The sentence draws a comparison. "Of these two men, which will love him more?" This is surely the punch line, rather than a secondary comment on the part of Jesus. The parable is not about the kind mercy of God, ie. that God can forgive big and small sins alike. The point of the parable is that the person who is forgiven much will love much. In the context, the love Jesus is speaking of is gratitude, a gratitude, which in the life of the prostitute finds outward expression in grateful affection. Note that there is no actual word for "gratitude" in Aramaic.

Jesus carries the debate to the churchman by what is known as "Socratic interrogation" - a question leading to counter questions, followed by applied teaching.

uJpolambanw "I suppose" - I suppose, imagine, regard something as presumably true, but without particular certainty*. Simon is cautious, either because he isn't quite sure that the obvious conclusion is true, or because he isn't sure where Jesus is taking him in the discussion.

oJti "-" - that. Introducing a dependent statement of perception expressing what Simon supposed.

wJ/ to pleion ecarisato "the one who had the bigger debt canceled" - to whom the more he forgave. "The one whose debt was the greater." Jesus confirms Simon's answer.

Verses 44 to 46 seem like a diversion. What has Simon's lack of hospitality got to do with the woman's affectionate gratitude? It seems likely that Simon represents those who have not been forgiven much (there can be no forgiveness without repentance!), and therefore who do not love much. The woman has been given much; she is forgiven, and so loves much. As a consequence, Simon, the one who judges, is condemned, while the woman is saved.

kai - Linking the parable to what follows.

strefeiV (strefw) aor. pas. part. "he turned" - having turned [.... said]. Attendant circumstance participle expressing action accompanying the main verb "said"; "turned .... and said". The phrase is used by Luke when he wants to emphasize Jesus words or actions.

blepeiV (blepw) "do you see" - The question indicates that the parable applies to the woman and Simon." You see this woman here, don't you."

eishlqon (eisercomai) aor. ind. "I came [into your house]" - I entered [into your house]. "I came as a guest into your home and accepted your hospitality."

ouk edwkaV (didwmi) aor. ind. "you did not give me [any water for my feet]" - [water for me on feet] you did not give. Following proper custom, Simon should have provided water for Jesus to wash his feet before inviting him into the house. Often, servants would provide a bowl of water and towel and assist. Simon's failure to do this is actually an insult to Jesus. It indicates what he thinks of Jesus.

Simon's lack of hospitality is again identified. He did not give Jesus the greeting of peace.

af hJV "from the time [I entered]" - from which. "From the moment I entered / since I entered." The trouble is that the woman has entered after Jesus, but the point is that Jesus is emphasizing her hospitality in comparison with the lack of hospitality offered by Simon.

katafilousa (katafilew) pres. part. "[has not stopped] kissing" - [did not cease] kissing. The participle is complementary, completing the sense of the verb "cease". "She ... never ceased covering my feet with kisses", Cassirer.

elaiw/ (on) "oil" - olive oil. Again, anointing is an act of courtesy toward a guest. As with the other "courtesies", it was not expected of a host, but again Simon's failure to do it exposed his attitude toward Jesus. The two words for "oil" in this verse emphasize the point. Simon didn't even use "olive oil", but the woman used muron , a strong aromatic oil.

ouJ carin "therefore, [I tell you]" - which, because of / on account of, I say to you. The neuter relative pronoun "which" has an external referent, namely, the principle formed in v43 (a person who is forgiven much loves much), and the demonstration of this in the woman's gratitude shown toward Jesus, v44-46. On account of which (ie. the evidence of the demonstrative love shown by this woman) Jesus is able to say (confirm / witness) that her sins have been forgiven. She loves much because she has been forgiven much. It is of course grammatically possibly to link "therefore" (because of / on account of) with "her many sins have been forgiven", which then implies that on the basis of her love, her affectionate gratitude, she is forgiven. This is of course a salvation by works statement and is opposed to the point Jesus has drawn out in v43. Given that the more literal translations are highly misleading, we are best to recraft the sentence eg. "And so, I tell you, her great love proves that her many sins have been forgiven", NEB. cf. 1Jn.4:7ff. "Proves" is a touch strong, "evidences" is better.

outhV ai pollai "her many [sins]" - [the sins] of her many. The "her many" is emphatic in form. She is a big sinner, which is why she expresses big love. "Her sins, her many sins", JB.

afewntai (afihmi) perf. pas. "have been forgiven" - The perfect passive indicates that Jesus is not declaring forgiveness, but affirming her already forgiven state. This doesn't mean that Jesus has previously met her and forgiven her, but rather that she has heard the gospel of God's infinite mercy in Christ for those who repent, and having availed herself of this mercy, is now responding with grateful affection to the instrument of God's mercy, namely, Christ.

oJti "for [she loved much]" - Taken with the verb in the indicative mood, the conjunction may express cause/reason, ie. the clause explains the reason for the forgiveness of her sins. Yet, as noted above, although grammatically correct, it is very unlikely that this is the intended sense. Nolland suggests its usage is logical. The clause identifies the basis for Jesus' claim that her sins have been forgiven, namely, the evidence of her loving response toward him. "The fact that her sins have been forgiven is evidence by her great love."

wJ/ de oligon afietai, oligon agapa/ "but he who has been forgiven little loves little" - but to whom little is forgiven, little he loves. This is an independent substantival relative clause functioning as the indirect object of the verb "I tell you". The present tense of "forgiven" pushes the sense of Jesus' words toward a general principle rather than a direct application to Simon. A pious person who is blinded to the seriousness of their sin by religious conventions, birth-rite or their own moral rectitude, will not be driven to seek forgiveness and therefore will not experience divine mercy. Such a person will not be bubbling over with affectionate gratitude.

afewntai (afihmi) perf. pas. ind. "[your sins] are forgiven" - have been forgiven [your sins]. The seemingly unnecessary addition of v48, 49, has prompted some commentators to discard the verses, or view them as a secondary expansion of the text. Even more concerning, there is the implication that Jesus may now be actually declaring forgiveness consequent upon the woman's exuberant affection, or even bestowing a second forgiveness. Both views are theologically untenable. The simple way through this maize is to view Jesus' words as a confirmation of her forgiveness, but confirmation to whom? Verse 50 is surely the woman's confirmation, while v48, backed up by v49, serves as a self disclosure by Jesus to the unbelieving spectators.

oiJ sunanakeimenoi (sunanakeimai) "the other guests" - the ones reclining with. The participle functions as a substantive. "Those at the table with him."

legein (legw) pres. inf. "[began] to say" - The infinitive is complementary, completing the sense of "began".

en eautoiV "among themselves" - in themselves. Here the preposition is local. Either they thought it or discussed it.

tiV ouJtoV estin "who is this....?" - "What kind of person is this who acts with the authority to forgive sins?" A similar reference in 5:21 carries a negative sense, here it is more likely positive. There is no indication that Jesus' words are taken as blasphemy, nor is it Simon or a "Pharisee" who makes/thinks this comment. Obviously, in recording this comment, Luke is indicating something of Jesus' character, although it is really not central to the story.

hJ pistiV "faith" - Given the context, it is often argued that genuine faith is expressed in a public response of gratitude toward God in Christ. Had this woman not come to the dinner and publicly acted toward Jesus as she did, her response to the gospel would not have been saving faith. This and similar narrow interpretations are way off the mark. Faith is a reliance, a firm dependence on the revealed will of God in Christ. It entails nothing more than a reliance on Christ for one's salvation, a coming to Christ to access the mercy of God. This woman had obviously heard the gospel and relied on Christ for the forgiveness of her sins, She did not have to act out her gratitude to validate her faith and so confirm her salvation, but thankfully for our sake, she did.

seswken (swzw) perf. "has saved [you]" - has saved [you]. On a number of occasions Jesus has made this statement in relation to a healing and so the clause is often translated "your faith has made you well." Here, given that the context is the forgiveness of sins, "saved", in the sense of rescued for eternity from eschatological judgment, is obviously what is intended. Does Jesus intend the same meaning when used in relation to a healing?

poreuou (poreuomai) imp. "go [in peace]" - Given that this is a very common farewell formula, it is not possible to argue convincingly that Jesus is here bestowing the peace of God on a new believer.

Luke Introduction

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