"A Reasonable Delay" (Luke 8:40-56)

In Luke 8 we’ve seen Jesus’ authority over the ‘wind and waves’ and over the ‘unseen spiritual forces’. In this story we see the authority of Jesus over ‘sickness and death’. See Luke 8:40–56. 

 In this story, Jairus, the synagogue ruler is desperate. He comes to Jesus, not to find fault as many religious leaders did, but heart-broken over his dying daughter. The girl is twelve years old and she’s Jairus’ only daughter. Jairus seeks out Jesus and falls at Jesus' feet pleading for Jesus to heal his dying daughter. That Jairus humbles himself before Jesus is remarkable considering that Jewish leaders where often opposed to Jesus. Jairus pleads with Jesus demonstrating both a sense of dependency and a sense of urgency.

Jesus heads out towards Jairus’ house, and as he went the crowd was pressing in him. Among the crowd was a woman who had been subject to bleeding for twelve years. No one could heal her and her bleeding made her unclean. This meant that she was forced to live an isolated life separated from community. Seeking to be anonymous she comes up behind Jesus and touches his cloak. Instantly, her bleeding stopped and Jesus asks, “Who touched me?” Everyone denied it and Peter said incredulously, “Master, the crowd is pressing against you.”  But Jesus insisted that he’d been touched for power had gone out from him. Realizing she was detected, she falls trembling at Jesus’ feet unaware of how Jesus would react. She tells everyone why she had touched Jesus and how she was instantly healed. Then Jesus calling her ‘Daughter’, that her faith had healed her and to go in peace (8:43-48).  

Before Jesus finished talking a messenger from Jarius’ house arrives and tells Jairus that his daughter has died. Now his daughter is dead, and this woman whose condition was serious but not urgent had delayed Jesus. Surely Jairus would have been tempted to question Jesus and to resent the woman. Jairus had been trusting Jesus to heal his dying daughter, but now Jesus challenges him 'not to fear' but to believe that Jesus could 'raise her from the dead’. The incident delayed Jesus, but it also was a testimony to Jairus of a faith that touches Jesus and his restorative power. Now, Jairus needs to tell himself that if this woman was healed by touching Jesus’ cloak, what could happen if Jesus voluntarily goes to Jairus' house to touch the dead girl? Jairus would have known that God had enabled Elijah and Elisha to restore the lives of two young boys (1 Kings 17:17–24; 2 Kings 4:18–37). Could Jesus do the same thing for Jairus?

Luke highlights Jesus’ care for a woman who most people overlooked. Her condition rendered her culturally and religiously excluded from community for twelve years. Jesus was as concerned for her as he was for ruler of the synagogue. This woman had physically suffered and lived in isolation for twelve years. Yet, Jesus stops and rewards her faith. She sought to remain anonymous, but by bringing the event out into the open Jesus made it possible for her to reconnect with the local community. Jesus shows no favouritism here. The synagogue ruler would need exercise the kind of faith that the woman had demonstrated. Jesus called the woman ‘daughter’ and if Jairus would believe Jesus his own daughter would be healed as well.

When they arrive at Jairus’ house, Jesus only allows Peter, John and James, and the child’s parents inside. Jesus tells the mourners to stop wailing because the girl is not dead but asleep. But they laugh because they know that she is dead (8:51-54). When inside the house Jesus touches the girl telling her to get up like a parent might wake a child from sleep. The girl’s spirit returns to her body, she stands up, and Jesus tells them to give her something to eat. Then Jesus ‘orders’ the astonished parents not to tell anyone what had happened. Remember that between the crowds and the growing opposition from the political and religious leaders it was getting increasingly difficult for Jesus to move around.

In the story the Jesus calls he woman ‘daughter’ and commends her for her faith. Then Jesus challenges Jairus to believe that Jesus can restore Jairus’ daughter even from death. The healing of Jairus’ daughter was delayed, but the healing of the woman was to be an aid to Jarius. If just touching Jesus could heal the woman, than what could happen if Jesus himself touches Jairus’ dead little girl? Note that touching the bleeding woman would have made Jesus ‘unclean’, which is likely why the woman sought to remain hidden. Touching the dead girl, would have also made Jesus unclean, but Jesus went against the taboo in order to impart life and restoration.

Luke’s gospel and this story in particular demonstrate the ‘love and compassion of Jesus’ for women. Here Jesus takes their ritual pollution upon himself in order to enable them to overcome sickness and death. Jesus values them and reaches out bringing life to an otherwise hopeless situation. Even today, Jesus reaches out to us with all our ills and problems encouraging us to not be afraid. Into an otherwise hopeless situation our Lord Jesus exercises his authority over ‘sickness and death’ and both the twelve year old girl and the woman who suffered for twelve years receive Jesus’ health and wholeness. 

"Begging Jesus" (Luke 8:26-39)!

After a brief period of calm, Jesus and his disciples cross the lake to the other side. While there is some dispute as to the exact location what is clear is that this is a Gentile area on the eastern shore of the Sea of Galilee.   Luke 8:26–39

Imagine the disciples sailing across the lake after Jesus had calmed the hurricane like storm. They're rowing their boat on the glassy sea and they’re discussing among themselves ‘who is this that the wind and waves obey’? (7:49, 8:25) How do they explain that their miracle-working Rabbi can speak to the wind and waves and they obey him. 

The twelve would have been traumatized by their near death experience, but elated that Jesus delivered from the storm. They’re perplexed that the 'wind and waves’ obey Jesus, particularly since in the Psalms it is God who calms the seas and at creation it is God who brings order out of the chaotic seas. (Genesis 1, Psalm 65:7, 107:29) So they’re in the boat drenched by the sea, both amazed and 'afraid’ because the Rabbi they’re following speaks to the ‘wind and waves’ and they obey him.

The howling wind had ceased, and the turbulent waves were still, but as they approach the shore they hear a man yelling. They’re discussion about this one who calms the storm is interrupted the shouting of a demon-possessed man who runs up and falls at Jesus feet. The man is naked and he’s shouting, “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!”  He's unrestrained and he can break chains, but the demonic presence seizes him and drives him into isolated places among the tombs. The disciples look up to see this naked demonized gentile and there are tombs in the background and a herd of 2000 pigs on the hillside (Mark 5:13). Where has Jesus taken them? What kind of wretched and unclean place is this?

This guy is messed, he’s a gentile, he’s naked, he’s homeless, he lives in a graveyard, and he’s inhabited by a host of demons. The demons give him strength to break chains, but he lives in isolation among the tombs. He’s demonized by so many spirits that his name is "Legion”. If a Roman legion ranged from 3500 to 8000 soldiers, then this guy was gripped in the clutches of demonic evil.  Luke and the other synoptic writers say nothing about the disciples getting out of the boat. Could it be that they’re so overwhelmed by the demoniac, the tombs and the large herd of pigs that they chose to observe from the boat? This is no place for faithful Jew!  

The man or the demonic presence gives Jesus his name. Then the entities within him beg Jesus, ‘not to torture them or throw them into the abyss’. They plead with Jesus for permission to enter a large herd of pigs on the hillside. Jesus allows them and so they leave the man and enter the pigs. Then the herd rushes over a steep bank and drowns in the lake. Those tending the pigs rush into the town to tell the people why the pigs are now dead in the water. The people come out only find Jesus and the man, formerly demon-possessed, dressed at Jesus’ feet and in his right mind. They see this and when they hear how the man was healed they're so afraid that they beg Jesus to leave the area.

To summarize, first the demonized man begs Jesus not to torture him. Then the demons beg Jesus not to be thrown into the abyss but to permit them to enter the pigs. When Jesus does they leave the man, enter the pigs and then drown in the lake. When the owners find their pigs drowned in the lake they beg Jesus to leave their area. Then the formerly demonized man begs to go with Jesus only to be told to go home and tell others what God had done for him.  In this story the same Jesus who ‘calmed the chaotic storm’ calms the chaotic life of demonized man! This man was unrestrained and out of control. He could break chains and he lived in torment among the tombs. Jesus liberates this captive from demonic evil by the power of his word! The story tells me that Jesus has power over all things seen and unseen! 

The extent of the demonic evil that infested this man’s life is disturbing. However, if Jesus can transform this man, then surely he can transform us no matter what we've done or what we are facing! The story ‘opens our eyes’ to get a bigger VISION of JESUS and to ask, ‘who is this that the wind and waves and the unseen spiritual forces obey?’ When Jesus and his disciples reach the shore Jesus steps out only to be confronted by a demonized Gentile man. If the disciples even got out of the boat, they must have wanted to get back in asap! Jesus steps out and into the tragic life and confronts a whole host of demons. He then drives the demons out of the man and permits them to go into the pigs. The pigs then rush over a steep bank and drown in the lake. The disciple had feared drowning (8:24), but now a heard of unclean pigs drown in the lake. Jesus has crossed the lake to calm another storm; and as a result a gentile man receives salvation! 

When the people from the town see this they afraid and they're more concerned about their pigs than the man. When they see the formerly demon-possessed man now dressed and in his right mind they're afraid. However, they respond by begging Jesus to leave their area. The liberated man begs to go with Jesus, but Jesus wants him to ‘go home and tell what God had done for him.’ This is exactly what he does, and by doing so he shows himself to be ‘good soil’ (8:15). But where are our twelve disciples? The text doesn’t say, but we do learn is that what God has done, Jesus has done! The man has be reconciled to God and Jesus wants him to go and be reconciled to others. To tell others what Jesus has done is to tell them what Jesus has done. As Paul says, “God was ‘in Christ’ reconciling the world to himself (2 Cor.5:19)!”

 

Rethinking American History, Church History and Preaching

Thinking Outside the Majority Culture Perspective.

I want to share a few reflections on the current crisis in the States. As a Christian minister who has served in Africa since 2003, for me the Christian gospel of love and non-violence is the answer. However, we also need to better understand the context and the history behind the issues. The problems revolving around race relations in America is apparently going to require a kind of re-education. If Carter Woodson, the “father of black history” published in 1903 a book, “The Mis-Education of the Negro”, then today we probably need a book entitled “The Mis-Education of the White American”.

My study of 'orality' and 'preaching' in the African context eventually led me to study African American Preaching. To understand the context of African American Preaching I was challenged to re-evaluate through study the little I knew and thought I understood about both African American history and African American Church history. The books, documentaries and films listed below (and many others) have shed light on my majority culture perspective and have increased my awareness of the concept of 'white privilege’. By further studying the history I feel that I now have a better understanding of how Christian African American history was after the 'first great awakening' (1740-80). Regrettably, it also seems that my own white majority culture was in many ways hypocritical to its Christian consensus. This, in all likelihood, has contributed to the decline of the church in States and to the rise of the number of Americans who are religiously unaffiliated.  

I recommend reading any of the books on the amazon list below or watching any of the documentaries and movies. My own white middle-class upbringing and somewhat one-sided education has been altered over the  past five years through a difficult and challenging process or journey. What I now see as the mis-education of the majority culture, among other things, has hindered America from living up to Martin Luther King's dream that our nation would, “live out the true meaning of its creed… we hold these truths to be self-evident that all men are created equal.” 

Reverend Jay Stoms (June 2020)

Videos (documentaries)

1) The African-Americans: Many Rivers to Cross w/ Henry Louis Gates, Jr.

https://www.youtube.com/watch?v=7jtI-ItO6LE

2) Abolitionist in America

https://www.pbs.org/wgbh/americanexperience/films/abolitionists/

3) The Reconstruction Period: Post Civil War

https://www.youtube.com/watch?v=UxKsA7ccq8M

4) Slavery by Another Name: Post Civil War Segregation

https://www.youtube.com/watch?v=UcCxsLDma2o

5) Eyes on the Prize: Civil Rights Movement in America

https://www.youtube.com/watch?v=Ts10IVzUDVw&list=PLOwK3r1sMvSZVth7XGlcpfLSjS3tAp90T
6) Black America Since MLK: And Still I Rise

https://www.youtube.com/watch?v=HkD7TIlcSd8&list=PLTvBcU5fynS47hC0i4DNTwHpX31li168J

7) The New Jim Crow and the 13^th Amendment: Current issues including mass incarceration

https://www.youtube.com/watch?v=XHq46zqCoDI;

https://www.youtube.com/watch?v=krfcq5pF8u8;

List of Books on African American History, African American Church History and African American Preaching (I don't advocate everything in these books, but I do need to hear their perspective).

https://www.amazon.com/hz/wishlist/ls/7CU111Q3NZGG?ref_=wl_share

Hollywood Films:

Amistad: In 1839 an African slave led a mutiny on the slave-ship Amistad. These slaves fell into the hands of the American justice system until former president John Quincy Adams takes up their cause.

12 Years a Slave: The true story of a free man who was kidnapped and sold into slavery.

The Birth of a Nation: In the antebellum South, Nat Turner is a slave preacher who witnesses countless atrocities against his fellow slaves and orchestrates an uprising.

Harriet: This is the inspirational story of Harriet Tubman's escape from slavery and transformation into one of America's greatest heroes.

Glory: The inspiring story of the first Black regiment to fight for the North in the Civil War.

Free State of Jones: A defiant southern farmer leads an extraordinary rebellion with farmers and slaves to secede from the Confederacy during the civil war.

The Tuskegee Airmen: This is the story of the first squadron of African American U.S. Army Air Corps, the 'fighting 99th', who were combat fighter pilots in WWII.

Malcolm X: This film portray the life and times of the visionary leader.

Selma: A story of courage and hope from the Civil Rights movement that changed the world forever.

Ghosts of Mississippi: An assistant DA seeks justice for the 1963 murder of civil rights leader Medgar Evers.

The Help: In 1960's Mississippi, a young journalist interviews the domestic staffs serving the town's wealthy white families who have remained largely invisible.
I Am Not Your Negro: This film is about the book James Baldwin never finished. It is a journey into black history that connects the Civil Rights movement to #BlackLivesMatter. 

Who is this? Luke 8:22-25

In video includes the story from Luke 8:22-25, and a personal testimony. 

In this story Jesus calls his disciples to follow him across the lake. So they obey Jesus and they sail out into the lake and into a furious storm. Jesus appears so unaware of the storm that falls into a deep sleep in the back of the boat. Jesus is able to find rest and is in such a deep sleep that even the turbulent seas and high winds don’t disturb him. For Jesus they were going to the other side of the lake and the journey was an opportunity to catch some much needed rest. Jesus wanted them to get into the boat and to cross the lake and they faithfully listened and set out in their boat to get to the other side.

Jesus must have been utterly exhausted. His messianic identity had been questioned by John the Baptist and his disciples. He had been mocked as being a glutton and drunkard and friend of tax-collectors and sinners. He had been shamed when Simon the Pharisee had invited Jesus to his house for dinner but gave Jesus none of the typical culturally acceptable greetings. He had become the object of the extravagant expression of devotion by a woman of questionable reputation and he had defended her actions to the dismay of Simon and his other guests. Evidently he was so emotionally and physically tired that he could fall asleep in a boat. Moreover, he could rest soundly in the midst of a violent storm with waves crashing against the boat and filling the boat. The wind is howling, they are sinking down and they and their boat is in danger of being swallowed up by the lake along with Jesus and all their aspirations.  

In Luke’s gospel Jesus had walked right through an angry mob that wanted to throw him down to his death (4:29-30). His disciples had seen Jesus heal many people and cure many of evil spirits (4:35, 40-41). Jesus had enabled them to catch two boat loads of fish with a net in the middle of the day (5:6-7). Jesus had healed a leper (5:13), enabled a paralyzed man to walk (5:25), a centurion’s dying servant to live (7:10), and a widow’s dead son was restored to life (7:15). They are in real danger of descending into a watery grave and with nowhere else to turn, they turn to Jesus. They turn in a panic to Jesus for their boat was being tossed back and forth by the wind and waves, and it was sinking down. How could this miracle working Rabbi who had called them to leave fishing business and everything else lead them into a storm only to drown in the lake. Jesus is at peace, but at their wits end they turn to Jesus.

His disciples rebuke Jesus, “Master, Master, we’re going to perish”! Jesus, having been disturbed from his rest by his panicking disciples, gets up and rebukes the wind and waves. This Rabbi who had told them to get into the boat to go to the other side, is now telling the wind and waves what to do! The wind and waves obey him and then Jesus rebukes his disciples saying, ²⁵ “Where is your faith?” But why did he rebuke them? Hadn’t they turned to Jesus and weren’t they calling on his name. Weren’t they looking to Jesus in utter dependency? Why does Jesus rebuke them saying, “where is your faith?” Well, in the storm their boat was in danger of capsizing and they thought they were going to drown.  Jesus had peace, but his disciples were in a panic and Jesus had wanted them to trust him in the storm.

Jesus gets up rebukes the storm and all his calm, and then he rebukes his disciples for not having faith. As fisherman they must have thought as fisherman they could handle the boat themselves. What does a ‘rabbi’ know about navigating a boat in the midst of a storm? Don’t bother Jesus, after all we’re fisherman… we know the lake! They wait until all else fails to wake Jesus. They may have only wakened him to help bail water out of the boat. Shouldn’t they have turned to Jesus before their boat was sinking down and they were about to drown?  The story tells me that following Jesus doesn’t insulate us from the storms of life! They followed Jesus and Jesus led them into a storm. They needed to trust Jesus in the midst of the storm. If Jesus says “let’s go over to the other side” that doesn’t mean lets go out into the lake and drown in obscurity along with all Jesus’ kingdom plans and purposes.

Jesus said let’s cross the lake, but he didn’t say it would be smooth sailing on the way. They were in danger of drowning, but why did they wait until they were afraid of dying before turning to Jesus. In their fear they turn to Jesus and when Jesus rebukes the storm and everything becomes calm, then they’re both afraid and amazed. They were afraid of dying, but when Jesus calms the storm then they’re really afraid! Simon’s guests had asked, “Who is this who forgives sins?” Now Jesus’ own disciples ask, “Who is this that speaks to the wind and waves and they obey him (Psalm 65:7, 107:27-29).

We can see this episode in the light of the parable of the sower from the previous passage in Luke. Jesus’ disciples are gathered around him in the boat, but what kind of soil are they? Will they listen to God’s word and produce a good crop? Will they trust Jesus in the midst of the storm and show themselves to be those Jesus calls his ‘mother and brothers’? God’s new family of those intimately related to Jesus consists of those who put God’s word into practice. The disciple’s lesson on the lake is the same for us. Will we exhaust all our resources before we discover we have nowhere else to turn but to Jesus? In our storms we must choose faith and trust Jesus. Luke uses this story to again ask the question, ‘Who then is this?’ At Simon the Pharisee’s house the guests ask, “Who is this that forgives sins?” Here we learn that the one who ‘forgive sins’ also has the power to ‘calm the wind and waves’. Following Jesus means facing storms and we're to trust him in the midst of the ‘storm’! 

Careful Listening (Luke 8:1-21).

Luke 8:4–21

In this story Jesus tells a large crowd, including his disciples, a parable about hearing and listening to God’s word. A farmer sows seed that falls on different soils. Some seed falls on the path; but is trampled and eaten by birds (8:5). Some seed falls on rock; but withers without moisture (8:6-7). Some falls among thorns that choke the plants. Other seed falls on good soil and produces a hundredfold crop (8:8). Then Jesus calls out, “He, who has ears to hear, let him hear.” Ironically, Jesus gives his disciples the ‘knowledge of the secrets of the kingdom’, but they fail to understand. Jesus spoke in parables to conceal his message from his enemies, but do his own disciples have ears to hear?

That Jesus told parables so some would see but not see; and hear but not understand complicates the story (6:7, 8:10). Luke tells us the Pharisees and others came to hear Jesus only to discredit him. To them Jesus ate and drank with ‘tax-collectors and sinners’ so he was a glutton and drunkard (7:34). Even those in the Nazareth synagogue wanted to kill Jesus when he talked about God working through Elijah and Elisha among Gentiles (Luke 4:29). Parables made his message unclear to his enemies, but even his own disciples were confused about Jesus’ plans and purposes. Ironically, even the ‘great’ John the Baptist was uncertain about Jesus (7:18-19). Jesus spoke in a kind of code which confused his disciples, but they further sought Jesus’ explanation. Clearly, a Jesus would later say, genuine disciples are to ask, seek, and knock until the door of their understanding is opened (11:9).  

Jesus explains that the seed is God’s word (8:5, 11). Those on the path hear but the seed fails to penetrate path and is taken away by birds. The devil or Satan, who leads the ‘world astray’ (Rev. 12:9), removes the word from the heart, so they don’t believe and be saved. The seed on rock grows but withers for lack of moisture (8:6). These people receive the word with joy, but having no root when tested they fall away (James 1:12). Other seed falls among thorns which grow up and choke the plants (8:7). These people hear, but life’s worries, riches and pleasures hinder the work of the word and they fail to mature (8:14, John 16:33, 1 John 4:4).

Jesus tells his disciples that are forces and obstacles that seek to undermine the work of the word in the heart. The devil removes the seed on the path (2 Cor.4:4); blinding minds so they don’t believe the gospel. Others joyfully receive the word only to fall away when tested. Then there are the ‘thorns’ of life’s worries, riches and pleasures which choke the word. These forces and the devil obstruct the work of the gospel to undermine belief. Difficulties, hardships as well as the worries, riches and pleasure of life work to hinder spiritual maturity.

In contrast, Jesus talks of the good soil of a ‘good and honest heart’ (8:8, 15). Those who hear and retain God’s word end up persevering under temptation and produce a hundredfold crop. Others are overcome by temptation. For them the devil, as well as ‘good and bad times’ undermine the work of the word in the heart. What’s the difference? Ultimately, we need a ‘heart transplant’ (Luke 6:45, Ezekiel 36:26, John 3:3-8). We need the internal transformation by the Spirit. Jesus give us your heart… we pray! 

Then Jesus exhorts his followers by saying that no one lights a lamp only to hide it under a jar or bed. A lamp is to give light to others (8:16). Consequently, Jesus’ disciples are to be what Israel was intended to be ‘a light to the nations’ (Isa.49:6, Mt. 5:14). For Jesus everything would be exposed and brought out into the open (8:17). Therefore Jesus exhorts his disciples to be ‘careful how they listen’. Those who ‘hear and understand’ will receive more (8:10), but those who don’t really listen will have even what they think they have taken away (8:18).  Jesus’ followers are to hear his word, seek to understand it, retain it and persevere in faith. Moreover, those practice Gods’ word are intimately related to ‘King Jesus’. This is confirmed when Jesus’ mother and brothers are unable to see Jesus due to the crowd. When Jesus was told of this, he concludes by saying, “My mother and brothers are those who hear God’s word and put it into practice” (8:19-21).

So what’s the point? Jesus is forming a new people around himself. They hear Jesus’ word as God’s word, and they seek Jesus’ explanation. They persevere in faith, overcome when tempted and by practice they produce a crop one hundred times what was sown. Many in Jesus’ day were expecting a king who would overthrow Herod and expel their Roman oppressors. Jesus was bringing about his kingdom primarily through his word. Yet, when Jesus preached in his hometown synagogue, his word was trampled on and snatched away. Simon the Pharisee was interested enough in Jesus to invite him for dinner. But when Jesus received the adoration of a disreputable woman, Simon’s interest withered (Luke 4, 7). Jesus’ kingdom comes through the seed of the word and our hearts are the soil. Do we have ears to hear? What sort of soil are we? Do we listen carefully and put it into practice (8:8)? LORD, enable us to persevere and produce a hundredfold crop! Amen?

(See 2 Corinthians 4:6, Luke 11:9, James 1:5) 

Deep Forgiveness, Deep Love (Luke 7:36-50).

Luke 7:36–50 

Jesus had been healing many sick people, curing many of evil spirits and even restored the life of a widow’s son from the dead. The religious leaders, however, were troubled by Jesus’ eating with tax-collectors and those they considered ‘sinners’. When Jesus told a paralyzed man that his sins were forgiven then enabling him to walk they were further aggravated.  Jesus also healed a man with a withered hand on the Sabbath day and he allowed his disciples to pick and eat grain on the Sabbath. Moreover, Jesus referred to himself as the ‘Son of Man’ and claimed to be the Lord of the Sabbath. So the religious leaders are becoming increasingly concerned about Jesus who they called ‘a glutton and a drunkard’.

A Pharisee, named Simon, invites Jesus to his house for dinner. So Jesus goes and reclines at Simon’s table. Curiously, Simon fails to welcome Jesus with the customary greetings. He didn’t give Jesus any water to wash his feet, didn’t greet Jesus with a kiss and gave him no oil for his head. Why would Simon invite Jesus, and then fail to show him the customary hospitality? So Jesus seats himself at Simon’s table. Normally, the eldest and most respected ‘Rabbis were seated first. Jesus, not formally trained as a ‘Rabbi’, seems to have broken protocol by seating himself first at the table. What is happening here?

Then we learn that even before Jesus arrived at Simon’s house there were people there other than those who were to eat at Simon’s dinner table. Commentators tell us that people moved in and out of a house like Simons so we shouldn’t impose our sense of privacy on this scene. Yet, there is something else odd going on here that’s difficult for me (anyway) to understand. Even before Jesus arrives at Simon’s house a woman known to have lived sinful life in that town was there (7:45). This woman, to those like Simon, was a ‘sinner’ who was excluded from the Jewish community because her lifestyle wasn’t consistent with the Mosaic Law.  We’re not told how she got in there or why she wasn’t discovered and escorted out of the house. We do know that in the stories traditional interpretation the woman is a ‘prostitute’.  

 When this woman learned that Jesus was eating at Simon’s house she went there with her alabaster jar of perfume to see Jesus (7:37-38).  She stood behind Jesus and being there since Jesus came in the room, she would have observed that Jesus hadn’t been properly treated by his host. She knows that Jesus had been ignored and she sees his dirty feet and her heart goes out to Jesus. She must have experienced something grace and forgiveness of God through the ministry of Jesus. She had her jar of perfume and she went to Simon’s house to see Jesus, who had extended God’s forgiveness and restorative love to her. But she hadn’t planned on seeing Jesus, who had extended God’s grace to her, being ignored and disrespected by his host. She knew the pain of being ridiculed and rejected when she sees it happening to Jesus she sees it happening to Jesus and her heart goes out to him. 

As she stood behind Jesus and witnessed the shameful treatment he received her heart goes out to Jesus and she bursts into tears. She is crying profusely, sobbing, and sniffling. Others would have noticed and wondered why was she there and why was she crying? She decides to make up for the poor treatment Jesus received from his host. In her own extravagant way she bestows upon Jesus the warmest possible welcome she can come up with. Seeing his feet and decides to wet them with her tears. Then what is even more surprising she loosens her hair and lets it down in public. For a woman to fully expose her hair in public would have been considered too provocative and socially unacceptable. She washes his dirty feet with her hair and then actually starts kissing Jesus’ feet. Those present would have been appalled and then they hear break the seal on her jar of perfume and she pours her fragrant perfume on Jesus’ feet. Now on top on the aroma of the spicy middle-eastern food the room is filled with the sweet-smelling perfume. 

When Simon, the other Pharisees and credentialed Rabbis there, are scandalized when they see this. With a look of disgust, Simon thought to himself, “If this man were a prophet, he would know what kind of woman was touching him—he would know that she was “a sinner” (7:39). In Simon’s view she was ‘unclean’ and ‘unacceptable to God’ and someone to be shunned and avoided. She was ‘sinful pagan’ whose inappropriate behavior made her an ‘outcast’ and for Simon no morally upright Jew would allow such a thing. So how will Jesus respond to this deliberate corrective of Simon’s inhospitality? What will Jesus do to save face before Simon and Simon’s colleagues?

To Simon Jesus these actions confirm that Jesus is no genuine prophet. Jesus doesn’t apologize for the woman’s behaviour, rather he responds by telling Simon a brief parable. Simon agrees to hear Jesus saying, “Tell me, Rabbi… teacher.” Jesus tells Simon of two people who owed money to a certain moneylender. One owed five hundred denarii, the other owed fifty.  Neither debtor could repay, so the moneylender forgave both their debts. Then Jesus asks Simon which one of the two would love the moneylender more?  Simon thought the one with the bigger debt forgiven would love more and Jesus affirmed the Simon had judged correctly. Then Jesus turns towards the woman and says, “Do you see this woman?” Then Jesus reminds Simon that he hadn’t given any water to Jesus for Jesus to clean his feet. Yet, the woman had wet Jesus’ feet with her tears and wiped them with her hair. Simon hadn’t greeted Jesus with a customary kiss, but the woman hadn’t stopped kissing Jesus feet. Simon failed to give Jesus some olive oil for his head, but the woman had poured perfume on Jesus’ feet. Jesus concluded from the great love she showed Jesus that her many sins had been forgiven. By contrast, Jesus said that whoever had been forgiven little loves little (7:40-47).

⁴⁸ Then Jesus told the woman, “Your sins are forgiven.” ⁴⁹ Simon’s guests question among themselves saying, “Who is this who even forgives sins?” At the ‘heart of the story’ is this parable of the two debtors and the moneylender. One owes ten times more than the other, but neither one can repay. The moneylender cancels their debts and the one who is forgiven much loves much, but the one forgiven little loves little. In the parable the moneylender appears to be God. The woman is the one who was forgiven much and Simon is the one who loves little! The meaning is clear love for Jesus is directly related to our knowledge of sins forgiven. Deep forgiveness is the source of deep love! Ironically, the woman’s extravagant love towards Jesus authenticates that she had been forgiven. This The story ends with Jesus taking on the role of the moneylender, forgiving sin, praising the woman’s faith and sending her out free to go in peace. Ironically, Simon fades from the scene while the woman is portrayed as an ‘ideal follower of Jesus’. The story ends leaving Simon’s asking the question that we must all answer, “Who is this who even forgives sins?”