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<DIV><FONT size=4 face=arial><FONT size=3><FONT face="Times New Roman">Free
sample for June 13:<BR><BR></FONT></FONT><FONT size=4
face=arial><STRONG>Exegesis: Luke 7:36-8:3<BR><BR></STRONG>We find versions of
the main story (Lk 7:36-50) in Mark, Matthew, and John. Luke’s version differs
from the others. Because of the tendency to conflate details from the different
gospels and to honor the literary integrity of Luke’s story it is important to
recognize aspects of the story that are not in Luke. The woman in Luke’s
narrative does not have a name. Luke describes the woman as a sinner but not as
a harlot or prostitute. For Luke the story is not the anointing of a monarch nor
preparation for burial, nor is the story told in memory of the woman. <BR><BR>In
the third gospel, a major function of this story is to put the listening
congregation on the spot: Do you respond to Jesus and the Realm of God more like
the woman or the Pharisee? Luke wants the reader and the congregation to follow
the model of the woman in responding to the presence of the Realm and to welcome
people who are similar to the woman. <BR><BR>While Luke is not as negative about
the Pharisees as the other gospel writers, Luke’s congregation was in tension
with some Pharisees. Luke often casts the figures of the Pharisees in negative
lights to justify the growing separation between Luke’s community and the
traditional Pharisees. <BR><BR>Formal meals in antiquity were often occasions
for theological and philosophical discourse, so the Pharisee’s invitation to
Jesus may imply that the Pharisee wanted to engage Jesus in dialogue. However,
the Pharisee did not provide the basic hospitality expected for guests as the
Pharisee did not wash Jesus’ feet, did not greet Jesus with a kiss (the
equivalent of a hand shake), or anoint Jesus’ head with oil (Lk 7:44-48). The
preacher might ponder, "Does our congregation respond to Jesus in the manner of
the Pharisee?"<BR><BR>Luke describes the woman simply as a sinner without
specifying the sins. In that culture, a sinner flagrantly violated God’s
expectation for living in covenant. The community often isolated sinners. In
addition, sinners bore the personal burden of their own guilt. Who in the
congregation or beyond is in a situation similar to that of the woman?<BR><BR>It
may seem strange to today’s reader, accustomed to houses that are completely
enclosed, for the woman to enter the Pharisee’s abode. However, in antiquity the
courtyards of many houses were open to the street so that passersby could slip
in unobtrusively.<BR><BR>Banquet tables in those days were low to floor and the
guests sat not in chairs but reclined with their feet extending slightly away
from the table. Hence, it would be fairly easy for the woman to stand behind
Jesus and to bathe his feet and to anoint them.<BR><BR>When the woman arrives
the word of forgiveness has apparently not been spoken. However, she has heard
that Jesus is announcing the presence and coming of the Realm. For her, the
Realm and forgiveness mean restoration of self and community. The woman responds
to this discovery by extravagantly honoring Jesus. With her tears and ointment
she provides the hospitality that the Pharisee did not.<BR><BR>With her actions
the woman implicitly repents. For Luke repentance is the first step towards the
Realm (Lk 3:3, 8; 5:32; 24:47; Acts 2:38; 3:19 etc.). Luke thus offers a promise
to people in circumstances similar to the woman, that all who repent will be
welcome in Jesus’ circle and in the Realm. Luke implies that the congregation is
to be a community of such welcome.<BR><BR>Luke adds the parable of the two
debtors to this story (Lk 7:41-42). The parable makes the point that the debtor
who received the greater relief will love the creditor more. According to Luke,
the one who is forgiven much loves much, but the one who is forgiven little
loves little. Luke thus elevates the woman (who had many sins and loved
extravagantly) and criticizes the Pharisee (who needed little forgiveness,
sought to deny the woman forgiveness, and thereby loved little). <BR><BR>While
the preacher should understand Luke’s polemical use of this parable, Luke
greatly oversimplifies. Forgiveness and gratitude cannot be calculated
mathematically. Those who are forgiven little (so to speak) can be deeply
grateful and responsive to the Realm, and those who are forgiven much can throw
away forgiveness as casually as tossing a piece of trash out a fast moving car
window. <BR><BR>The reading for the day includes Luke 8:1-3, a text that could
be the focus of its own sermon. This summary, found only in Luke, highlights two
things that people in antiquity would have regarded as unusual. First, women had
joined Jesus and the disciples in their itinerant ministry. Although women in
some settings in the first century were not as restricted as previously in
history, it was still unusual for women to travel with men with whom they were
not related. This behavior is consistent with Luke’s affirmation of women and
also with Luke’s confidence that God is moving relationships of women and men
towards the egalitarianism expected in the Realm. <BR><BR>Second, the women
financially supported the entourage out of their own resources. By sharing their
financial means, the women became instruments of God’s providential care for
Jesus and the rest of the traveling party. Their ministry was both a model for
the sharing of material resources by the members of the church in Acts (e.g.
Acts 2:42-47; 4:32-5:11) and an anticipation of the Realm when all people will
live in abundance.<BR><BR>The fact that the women have access to such resources
suggests that they are from the upper class. Luke wants the church to welcome
such people, especially women (e.g. Acts 9:36-43; 16:11-15; 17:4). From Luke’s
pastoral point of view, when the wealthy share their resources with others, they
relieve themselves from making wealth an idol. Moreover, God can use their
material resources both to provide for those in the community who do not have
enough money or material goods for a secure life. <BR><BR>Ronald J.
Allen<BR><BR></FONT><STRONG><FONT size=4
face="Microsoft Sans Serif"><></FONT></STRONG></FONT></DIV>
<DIV><FONT size=4 face=arial><FONT size=3 face="Times New Roman">GoodPreacher,
PO Box 843, Amelia, VA 23002. <BR><BR></DIV></FONT>
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