Author : Keith Sharp
Series : The Parables of the Master
Text : Luke 7:36-50
As the Master preached and performed miracles in Galilee a Pharisee named Simon invited him to his house to eat. Jesus ate with known sinners as well as with Pharisees, but Pharisees were the religious separatists of the Jews and refused to associate with sinners (Matthew 9:9-11; Mark 2:15-16; Luke 5:29-30). Although the Pharisees put their own traditions above the law of God (Matthew 15:1-9; Mark 7:5-13), both the people and they themselves thought of them as the paragons of righteousness (Matthew 5:20; Luke 18:9-12).
Some knowledge of first century Jewish customs sheds light on this incident. Wealthier Jews lived in a square house composed of several rooms surrounding a tree shaded courtyard. During a meal people from off the street might come and go and even converse with the diners. The Jews borrowed from the Greeks the custom of reclining on their left elbow at meals while eating from a low table. Their feet would be behind them, away from the table.
There were three characteristic acts of hospitality a Jewish host performed for his guests. Since they walked to their destination on dusty paths wearing sandals which consisted of a leather sole held to the foot by a leather strap, a servant would refresh them by washing their feet. The host would place his hand on the shoulder of the guest and give him the kiss of peace. He would also anoint the head of his guest with a drop of oil such as attar of rose. These were common courtesies and to fail to do them was rude.
As the Lord ate with Simon a notoriously sinful woman entered, stood weeping at Jesus’ feet, and began washing his feet with her tears, wiping them with her hair, kissing his feet, and anointing them with fragrant oil.
But this sinful woman was performing all the loving acts of hospitality Simon had cooly omitted. The water that bathed his feet was her own tears. The towel her own hair. She kissed not his cheek but his feet, not once but over and over again.
Two other Jewish customs make this scene even more vivid. It was considered lewd for an Israelite woman to loose her hair in public. Further, the women characteristically suspended an alabaster flask of fragrant oil from their necks.
What a scene! All in the room except the Master would have been shocked and embarrassed. But Jesus spoke not a word to or about the woman until Simon drew a conclusion about Him. Thinking a prophet would discern what kind of woman this was (cf. 2 Kings 5:20-27) and, just like a Pharisee, would therefore refuse to allow her to even touch his person, Simon concluded silently within himself that Jesus could not possibly be a prophet.
But, knowing what Simon was thinking, the Lord proved to Simon both that He was a prophet, indeed, far more than a prophet, and at the same time taught Simon a great lesson about sin. Still ignoring the woman, He informed Simon, “I have something to say to you.” Simon replied respectfully, “Teacher, say it.”
The Master related a story about a creditor and two debtors. One debtor owed 500 denarii, the other 50. A denarius was a Roman coin that equaled one day’s wages for a day laborer in Palestine (Matthew 20:1-2). So, one debtor owed close to two year’s wages, the other about two month’s. Neither debtor had the ability to repay his debt, and the creditor freely forgave them both. “Tell me,” Jesus pointedly asked Simon, “which of them will love him more?”
Simon reticently replied, “I suppose the one whom he forgave more.” Christ congratulated him, “You have rightly judged.”
Then the Master drove home the application to which Simon had in principle already consented. Simon had neglected even the semblance of courtesy, and courtesy is an expression of love (1 Corinthians 13:4-5). The sinful woman had gone far beyond mere symbolic gestures of courtesy. She had poured out humble, even personally humiliating gestures of deepest love.
Then the Lord made the most shocking statement of all. For the first time He spoke to the woman herself, and He pronounced the greatest words of love that can ever be spoken. Words that only the Lord could effectively speak. “Your sins are forgiven.”
The other guests reacted in the normal Pharisaic manner. “Who is this who even forgives sins?” This they considered blasphemous, exercising a right that belongs exclusively to God (Mark 2:5-6; Luke 5:20-21).
But Jesus had already proven His right to do so. He had done what Simon had concluded He could not do, He had known what was in Simon’s heart (cf. Psalm 139:1-2; John 2:23-25).
But the second and final word of Christ Jesus to the woman did not mention her love. “Then He said to the woman, ‘Your faith has saved you. Go in peace.’”
Why faith? Unlike Simon and his other guests, she did believe in Jesus. She believed He had the power to do what He had stated. He had the power to forgive her sins. He was and is the Son of God. Her faith in His ability and willingness to forgive her sins led her to love Him (cf. 1 John 4:10,19).
So, does the parable teach that to love the Lord more we should sin more? Do the most depraved sinners become the greatest lovers of God?
No, those who have the deepest sense of their own sinfulness, their own unworthiness of divine favor and love, have the greatest love of the Lord. If our attitude is like Simon Peter, “Depart from me, for I am a sinful man, O Lord!” (Luke 5:8), our love for Him will be intense when we have the obedient faith to be forgiven. If we can honestly say with Paul, “Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15), we will love our Savior from the depths of our being.
That anonymous woman was notoriously sinful. But her faith and love gained for her the hope of eternal life. Unless he repented, respectable Simon’s skepticism, self righteousness, and lack of love kept him from entering the kingdom. Who pictures you and me?
