Third Sunday after Pentecost
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Scripture |
Luke 7:36-8:3 36 One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee’s house and took his place at the table. 37 And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. 38 She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. 39 Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him--that she is a sinner.” 40 Jesus spoke up and said to him, “Simon, I have something to say to you.” “Teacher,” he replied, “Speak.” 41“A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” 43 Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.” 44 Then turning toward the woman, he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. 45 You gave me no kiss, but from the time I came in she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.” 48 Then he said to her, “Your sins are forgiven.” 49 But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” 50 And he said to the woman, “Your faith has saved you; go in peace.” 8 Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, 2 as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, 3 and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them a out of their resources. |
Devotional |
Jane Schaberg warns the Gospel of Luke is an extremely dangerous text, perhaps the most dangerous in the Bible. Because it contains a great deal of material about women that is found nowhere else in the Gospels, many readers insist that the author is enhancing or promoting the status of women. 1 Now we have a warning label attached, we can explore what Luke has to say to us. This is the story of the reversal of an insider/outsider. Simon the Pharisee the insider is replaced by the woman sinner the outsider of all places in Simon’ house. The outsider replaces the host inside his own home. This could be an “extremely dangerous text.” What does this boundary between outside and inside represent? Who is outside and who is inside? How does one go from outside to inside? Boundary setting is a human institution. Men and women set boundaries to protect their property, social standing and egos. Boundaries protect one’s self and one’s environment from outsiders just as Simon was protecting himself. We are disturbed when we discover that God is not bound to accept the human boundary setting. More disturbing is the fact that God is constantly pushing our boundaries. What happens when we think we are on the inside and suddenly find ourselves on the outside? Who has changed the rules? This woman is one who crosses the boundary, paying no attention to the status quo, but fills the role she feel God has given her. Here we see transformation from the order of Simon to the order of God’s reign. A woman transformed from an outsider to and insider against existing cultural standards. Do you feel God pushing at some of your boundaries? Jane Schaberg advises us: It is important to analyze why certain aspects are stressed and others not and who benefits-to analyze, that is, the sexual politics of the Gospel. Attention must be paid not just to the number of women but also to what they are doing and saying, and to what they are not doing and not saying. 2 Can this be a Gospel that brings transformation to me? 1 Jane Schaberg, “Luke” in The Women’s Bible Commentary, Carol a. Newsom and Sharon H. Ringe Editors. Louisville: Westminister/John Knox Press, 1992. p. 275 |