MY SHORT REPORT LUKE 1 - 11
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Internal links provide additional information.
BIBLE READING—WEEK 43—LUKE 1-11: Last week’s report provided information about Mark and his relationship with Paul and Peter. It also discredited Biblical Criticism of the Synoptic Gospels, mainly the belief held by some that Matthew used Mark’s Gospel when writing his own. Then, it looked at several of the themes in Mark’s account of Jesus’ life, including persecution, which was an example for the Christians living in Rome during Nero’s persecution of the Church. This week’s Short Report looks at Jesus through Luke’s distinct perspective, especially Christ’s special love for some of the most vulnerable members of Jewish society, including the poor, the helpless, the sick, and women. In addition, with Luther’s help, we give Mary’s Song a quick appraisal.
I’ve always appreciated the way Henry Halley introduces the Gospels, especially the Gospel according to Luke. First he tells his readers, “Representing Jesus as the Son of God, Luke features His kindness toward the Weak, the Suffering and the Outcast.” Next, he says that Luke, in writing his Gospel, had the Greeks in mind: “To appeal to the Thoughtful, Cultured, Philosophic Greek Mind, Luke, in a complete, orderly, and classical story, which has been called the ‘Most Beautiful Book ever written,’ depicts the Glorious Beauty and Perfection of Jesus, the Ideal, Universal Man” (Halley’s Bible Handbook, 485).
That is who Jesus is—the Son of God and the Perfect Man, whose ways and Kingdom are the polar opposite of the world’s—for, while He cares about everyone, He cares first for the last—the ones the world has discarded, who are the weak that cannot care for themselves, those who suffer at the oppressive hands of others, and the people society has cast away, such as the sick and lepers—in short, Jesus makes the world’s last His first.
The reason Jesus does this is easily explained with another opposite; although this fallen world is spiritually dead, it believes it is healthy. Jesus did not come to save the spiritually blind that falsely claim they are righteous, because He will not take away their free-will; He came to save sinners that hunger and thirst for the righteousness of God (Matthew 9:13; Mark 2:17; Luke 5:31-32).
In 1 Corinthians 1:26-31 Paul explains this view of Christ coming to save sinners like so:
I’ve always appreciated the way Henry Halley introduces the Gospels, especially the Gospel according to Luke. First he tells his readers, “Representing Jesus as the Son of God, Luke features His kindness toward the Weak, the Suffering and the Outcast.” Next, he says that Luke, in writing his Gospel, had the Greeks in mind: “To appeal to the Thoughtful, Cultured, Philosophic Greek Mind, Luke, in a complete, orderly, and classical story, which has been called the ‘Most Beautiful Book ever written,’ depicts the Glorious Beauty and Perfection of Jesus, the Ideal, Universal Man” (Halley’s Bible Handbook, 485).
That is who Jesus is—the Son of God and the Perfect Man, whose ways and Kingdom are the polar opposite of the world’s—for, while He cares about everyone, He cares first for the last—the ones the world has discarded, who are the weak that cannot care for themselves, those who suffer at the oppressive hands of others, and the people society has cast away, such as the sick and lepers—in short, Jesus makes the world’s last His first.
The reason Jesus does this is easily explained with another opposite; although this fallen world is spiritually dead, it believes it is healthy. Jesus did not come to save the spiritually blind that falsely claim they are righteous, because He will not take away their free-will; He came to save sinners that hunger and thirst for the righteousness of God (Matthew 9:13; Mark 2:17; Luke 5:31-32).
In 1 Corinthians 1:26-31 Paul explains this view of Christ coming to save sinners like so:
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26 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, 29 so that no human being might boast in the presence of God. 30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 31 so that, as it is written, “Let the one who boasts, boast in the Lord.”
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We’re aware of Luke’s unique view from the beginning of his account. For example, the 3 Synoptic Gospels all tell us about John the Baptist, but only Luke tells us about John’s mother, Elizabeth. Of course, all four Gospels tell us about Jesus, but only Luke provides us with so many details about His mother, Mary. For instance, Luke informs us of the angel Gabriel’s visit with Mary (1:26-38), Mary’s visit with Elizabeth (1:39-56), and Mary’s Song, The Magnificat (1:46-55).
In the Peoples Bible Commentary, Victor H. Prangle tells his readers that the name of the song, Magnificat (magnifies or glorifies), comes to us from a translation of the Latin Bible (p. 15). I assume he means the Vulgate.
While The Magnificat is only 9 verses long, Luther, in Volume 21 of Luther’s Works, recognized it for its powerful lessons to all, especially the ruling class, which we call public servants today. Writing to Prince John Frederick, Duke of Saxony, from Wittenberg on March 10, 1521 Luther puts the follow words on paper: “Now in all of Scripture I do not know anything that serves such a purpose so well as this sacred hymn of the most blessed mother of God, which ought indeed be learned and kept in mind by all who would rule well and be helpful lords. In it she really sings sweetly about the fear of God, what sort of Lord He is, and especially what His dealings are with those of low and high degree” (p. 298).
After this introduction to his prince, Luther turns to the task at hand, to teach his prince by way of illuminating the Holy Scriptures and says, “In order properly to understand this sacred hymn of praise, we need to bear in mind that the Blessed Virgin Mary is speaking on the basis of her own experience, in which she was enlightened and instructed by the Holy Spirit. No one can correctly understand God or His Word unless he has received such understanding immediately from the Holy Spirit” (299).
He further explains, and this is no doubt why Luther saw this song as useful for the members of the ruling class, that God will exalt the lowly, as He did with Mary, and He will humble the person that views himself too highly. He uses Scripture to support his position, including 1 Peter 5:5 “God opposes the proud but gives grace to the humble” (pp. 299-300).
Luther also sees that this song is a product of love. “For no one can praise God,” he writes, “without first loving Him.” Initially, however, God must make Himself known to us. One way is through His works as is the case with Mary (p. 300), for Paul writes in Philippians 1:6, ”And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”
Luther does a good job of seeing Mary’s heart through her words and actions and shares this insight, “Where there is this experience, namely, that He is a God who looks into the depths and helps only the poor, despised, inflicted, miserable, forsaken, and those who are nothing, there a hearty love for Him is born. The heart overflows with gladness and goes leaping and dancing for the great pleasure it has found in God.” And this, Luther tells his readers, comes from the teaching of the Holy Spirit who is present throughout the experience (p. 300). Luther’s praise for this song from Mary goes on throughout his exposition of this part of Luke. I’d love to spend more time here but Mary’s Song is only a part of this report, not the whole.
In the Gospels, only Matthew and Luke tell us of Jesus’ genealogy. But Matthew starts with Israel’s patriarch Abraham and goes to their greatest king, David. At that point Matthew continues with Solomon to Joseph (Jesus’ surrogate father). Thus, Matthew shows Jesus is the Promised Messiah.
Luke starts with Jesus and traces Jesus back to Adam. Luke charts King David’s lineage from his son Nathan, not Solomon. By way of clarification, Halley writes, ”The commonly accepted view is that Matthew gives Joseph’s line, showing Jesus is to be Legal Heir to the promises given Abraham and David; and that Luke gives Mary’s line, showing Jesus’ blood decent, ‘Son of David according to the flesh’ (Romans 1:3).” Halley also explains that by Jewish tradition Mary’s lineage was in Joseph’s name; he was not the son of Heli (Luke 3:23), but the son-in-law of Heli (p. 415). Consequently, Nathan’s line points to Mary’s father Heli, and indicates that Mary is Jesus’ birth and life-long mother. Thus, Luke presents Jesus is born of a woman and the Savior of all mankind.
Through Luke we learn that King Jesus was not born in a palace, but in a lowly stable. His birth was not announced among the nobility, but by angels to humble shepherds that were keeping their flock by night. They hurried to see what they had been told and, most likely, His parents aside, were baby Jesus’ first contact with mankind. Just as likely they were the world’s first evangelist for they shared what they knew about Jesus (Luke 2:17).
On the eighth day, and in accordance with the Law (Leviticus 12:3), He was circumcised and legally named Jesus. After that, at the end of 33 days (the 41st day) mother and Child were brought to the Temple so Mary could make atonement and be ritually cleansed according with the Law (vv. 4-8) and Jesus, her firstborn male, could be dedicated to the Lord (Exodus 13:12-13). However, God, in Numbers 3:11-13, took the Levites as His own so that the firstborn males of Israel were to be bought back, redeemed, at a cost of 5 shekels (Numbers 3:47; 18:16). For Mary, the Law required a lamb for a burnt offering and a turtledove for a sin offering, however, because Jesus was born to poor parents the Law allowed a turtledove to be substituted for the lamb. Thus two turtledoves were offered (Leviticus 12:8) (cf. Luke 2:21-24). It’s ironic to note that Mary had Jesus, the Lamb of God, with her.
By God’s design we know very little of Jesus’ childhood. Luke tells us He started His ministry when He was 30 years old. No doubt Jesus, like children in all undeveloped countries of the world, worked from His youth. We know that David became king at age 30 (2 Samuel 5:4), and Ezekiel was called to be a prophet at the age of 30 (Ezekiel 1:1) Priests and Levites were called to perform some duties at 25, but they did their main service from 30 to 50 years of age (Numbers 4:3, 23). This is how David also utilized them (1 Chronicles 23:3), although he had 20 year olds work as assists (vv. 27-28). Perhaps it is as simple as Jesus, our Great High Priest, entered His ministry according to the customary age of full service.
Luke sets the stage in preparation of sharing Jesus’ ministry with quick accounts of Jesus’ Baptism, genealogy and Temptation. Then he merely states Jesus started His ministry in Galilee where He “taught in the synagogues, being glorified by all” (4:14-15).
Even so, Jesus is rejected in His hometown of Nazareth (vv. 28-30). This story is only told in Luke’s Gospel and ends tragically, although He brought them a message of hope. Quoting Isaiah 61:1-2 He said, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.” Apparently it was not the message they rejected, but the messenger, which Jesus explains concisely: “No prophet is acceptable in his hometown” (Luke 4:24).
We want all people to receive the Good News, but some clearly will not. Sadly, not just the proud, self-righteous members of society rejected Jesus, but the whole town, including the poor, the suffering and the outcast that gladly received Him elsewhere. No doubt, Satan, hard at work, blinded the whole community that day.
Luke follows this up with Jesus healing a man with an unclean spirit in Capernaum. Before Jesus subdued it, the demon called out in a loud voice “Jesus of Nazareth…I know who you are—the Holy One of God” (v. 34). Hence, His enemies knew who He was even if His hometown did not.
In chapter 5 Jesus heals a leper, which caused large crowds to come and listen to Him and to likewise be healed (vv. 12-15); He also healed a paralytic and uses the occasion to show His Divinity by declaring the man’s sins are forgiven (vv. 20-24). In chapter 6 is a shorter version of the Sermon on the Mount, often called the Sermon on the Plain. A commonly held belief, and a good one, is that Jesus like other public speakers used parts or whole speeches at different times and locations.
Two more accounts unique to Luke are found in chapter 7. First is when Jesus brings a window’s son back to life (vv. 11-17). We are told He had compassion for her; He told her not to cry. With a single command, “Arise” the young man sat up and spoke. Jesus returned him to his mother, while the crowd, his funeral procession, gave God the glory.
The second story is simply labeled “A Sinful Woman Forgiven” (vv. 36–50), but this is no simple story. The woman is called sinful, which describes us all, and is used to show contrast with the Pharisees that believed themselves to be righteous. The story is short and the words are few so that it is difficult to get the sense of why she is crying. One obvious answer is because of her sin, which troubles her very soul. On the other hand, and I believe this to be the case, like Mary, she may have been spiritually alive and exceedingly aware of God’s great love manifested in Jesus. Some dance for joy, others cry when overcome by great joy, and this is probably the case here. Another possible reason is a combination of the two—her sin grieved her—so she cried; and Jesus’ message relieved her—so she cried all the more.
She brought ointment with her—she is prepared, at least to a degree, for what is about to happen. That also means she knew Jesus would be here. This suggests that she, with the rest of the town, was present to hear Jesus teach earlier in the day. More than likely, the Pharisees were also there.
Perhaps her motive was to be entertained, or to see what all the excitement was all about. From past experiences with the Pharisees, we can safely assume they were there to devise a trap and pass judgement on the town’s Visitor. They would soon know, so they thought, if Jesus really was a prophet.
Of course, Jesus knew their hearts, the woman’s and the Pharisee’s. Maybe, for His good purpose, Jesus tiptoed around words and subjects that He knew would set the Pharisees into action, while at the same time, skillfully planting spiritual seeds and Scripture, especially the Good News in the hearts of many. It is possible, that with no other recourse at their disposal one of the Pharisees, Jesus would call him Simon stood up and invited Jesus to the evening meal.
No doubt the woman we know as the sinner in this narrative received a blessing that day. Did she return home and busy herself, unsure of what to do. Did she talk it over with friends and neighbors? Did she sit in a quiet room and pray? Did she seek spiritual help in the local Synagogue? We don’t know, but at some point she was converted. The Word Jesus planted in her heart worked and she had to respond to the Spirit of Truth. Her sins may have made her miserable, but the forgiveness she perceived from Jesus’ message brought her great joy. Love welled up inside of her and she could no longer contain it, so she grabbed the ointment from its place on the stand in the corner, or maybe she stopped at a friend’s house to borrow the ointment. Once she attained it, she ran to meet her Savior.
It is possible that she knew where Simon lived. No doubt it was in a section of the town where a sinner like her seldom ventured into. The crowd in front of the house marked the spot where Jesus had come for the evening meal. She moved through the crowd and went into the house uninvited.
Next, she stood behind Him and wept. Her tears fell on His feet so she knelt down beside Jesus and used her hair to dry them, and then she used the ointment to sooth them. The Bible tells us what was going on in the mind of Simon, this, he thought, was his proof—no prophet would allow this sinful woman to touch him. But Jesus, as He always does, turned the table on His accuser and used the occasion as a teaching moment.
Jesus was not trying to shame Simon. Rather, He was teaching the truth in love. Jesus pointed out that Simon broke many of their customs going all the way back to Abraham. Simon did not, for example, greet Jesus with a kiss (Genesis 33:4), he did not offer Jesus water for His feet (18:4), nor did he provide oil for Jesus hair, beard, or skin (2 Samuel 12:20). On the other hand, the woman we know only as a sinner washed the feet of Jesus. She dried them, anointed them, and kissed them—without end (Luke 7:45).
Can anyone argue that this woman was motivated by anything other than the love of God? I am sure, in the same way Mary was moved by the Spirit of God to break out in song, this women’s story, also told by Luke, shows the same deep, Spirit-driven love of God. Nonetheless, we still have not reached the highpoint of the story, which is this: Jesus said, “Your sins are forgiven” (v. 48). If you don’t think that tops everything, consider this: which is easier to say, “Your sins are forgiven” or “I love you so much I’m willing to be betrayed, slapped, spit on, beaten within an inch of My life, and endure a horrible death on the cross where I will have your sins and the sins of the whole world placed on Me, to save you and all who will receive Me so we can be together throughout Eternity”?
This is a love story, and the second choice, as shocking as it is, is the more romantic of the two. But you’ll have to excuse our Savior, ladies; after all He’s just a Man; the Ideal Man, the Universal Man, the Perfect Man, the Son of God and the Son of Man, and the Great I Am.
In closing, this week’s Short Report presented a unique perspective of Jesus through the eyes of Luke by showing His ministry to the least valued people in society; people He placed first when society put them last, like the poor, weak, sick and women that were among the most receptive to the truth found in His message of faith, hope, and love. In addition this paper placed a special emphasis on two people, Mary and a woman known only as a sinner.
In the Peoples Bible Commentary, Victor H. Prangle tells his readers that the name of the song, Magnificat (magnifies or glorifies), comes to us from a translation of the Latin Bible (p. 15). I assume he means the Vulgate.
While The Magnificat is only 9 verses long, Luther, in Volume 21 of Luther’s Works, recognized it for its powerful lessons to all, especially the ruling class, which we call public servants today. Writing to Prince John Frederick, Duke of Saxony, from Wittenberg on March 10, 1521 Luther puts the follow words on paper: “Now in all of Scripture I do not know anything that serves such a purpose so well as this sacred hymn of the most blessed mother of God, which ought indeed be learned and kept in mind by all who would rule well and be helpful lords. In it she really sings sweetly about the fear of God, what sort of Lord He is, and especially what His dealings are with those of low and high degree” (p. 298).
After this introduction to his prince, Luther turns to the task at hand, to teach his prince by way of illuminating the Holy Scriptures and says, “In order properly to understand this sacred hymn of praise, we need to bear in mind that the Blessed Virgin Mary is speaking on the basis of her own experience, in which she was enlightened and instructed by the Holy Spirit. No one can correctly understand God or His Word unless he has received such understanding immediately from the Holy Spirit” (299).
He further explains, and this is no doubt why Luther saw this song as useful for the members of the ruling class, that God will exalt the lowly, as He did with Mary, and He will humble the person that views himself too highly. He uses Scripture to support his position, including 1 Peter 5:5 “God opposes the proud but gives grace to the humble” (pp. 299-300).
Luther also sees that this song is a product of love. “For no one can praise God,” he writes, “without first loving Him.” Initially, however, God must make Himself known to us. One way is through His works as is the case with Mary (p. 300), for Paul writes in Philippians 1:6, ”And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”
Luther does a good job of seeing Mary’s heart through her words and actions and shares this insight, “Where there is this experience, namely, that He is a God who looks into the depths and helps only the poor, despised, inflicted, miserable, forsaken, and those who are nothing, there a hearty love for Him is born. The heart overflows with gladness and goes leaping and dancing for the great pleasure it has found in God.” And this, Luther tells his readers, comes from the teaching of the Holy Spirit who is present throughout the experience (p. 300). Luther’s praise for this song from Mary goes on throughout his exposition of this part of Luke. I’d love to spend more time here but Mary’s Song is only a part of this report, not the whole.
In the Gospels, only Matthew and Luke tell us of Jesus’ genealogy. But Matthew starts with Israel’s patriarch Abraham and goes to their greatest king, David. At that point Matthew continues with Solomon to Joseph (Jesus’ surrogate father). Thus, Matthew shows Jesus is the Promised Messiah.
Luke starts with Jesus and traces Jesus back to Adam. Luke charts King David’s lineage from his son Nathan, not Solomon. By way of clarification, Halley writes, ”The commonly accepted view is that Matthew gives Joseph’s line, showing Jesus is to be Legal Heir to the promises given Abraham and David; and that Luke gives Mary’s line, showing Jesus’ blood decent, ‘Son of David according to the flesh’ (Romans 1:3).” Halley also explains that by Jewish tradition Mary’s lineage was in Joseph’s name; he was not the son of Heli (Luke 3:23), but the son-in-law of Heli (p. 415). Consequently, Nathan’s line points to Mary’s father Heli, and indicates that Mary is Jesus’ birth and life-long mother. Thus, Luke presents Jesus is born of a woman and the Savior of all mankind.
Through Luke we learn that King Jesus was not born in a palace, but in a lowly stable. His birth was not announced among the nobility, but by angels to humble shepherds that were keeping their flock by night. They hurried to see what they had been told and, most likely, His parents aside, were baby Jesus’ first contact with mankind. Just as likely they were the world’s first evangelist for they shared what they knew about Jesus (Luke 2:17).
On the eighth day, and in accordance with the Law (Leviticus 12:3), He was circumcised and legally named Jesus. After that, at the end of 33 days (the 41st day) mother and Child were brought to the Temple so Mary could make atonement and be ritually cleansed according with the Law (vv. 4-8) and Jesus, her firstborn male, could be dedicated to the Lord (Exodus 13:12-13). However, God, in Numbers 3:11-13, took the Levites as His own so that the firstborn males of Israel were to be bought back, redeemed, at a cost of 5 shekels (Numbers 3:47; 18:16). For Mary, the Law required a lamb for a burnt offering and a turtledove for a sin offering, however, because Jesus was born to poor parents the Law allowed a turtledove to be substituted for the lamb. Thus two turtledoves were offered (Leviticus 12:8) (cf. Luke 2:21-24). It’s ironic to note that Mary had Jesus, the Lamb of God, with her.
By God’s design we know very little of Jesus’ childhood. Luke tells us He started His ministry when He was 30 years old. No doubt Jesus, like children in all undeveloped countries of the world, worked from His youth. We know that David became king at age 30 (2 Samuel 5:4), and Ezekiel was called to be a prophet at the age of 30 (Ezekiel 1:1) Priests and Levites were called to perform some duties at 25, but they did their main service from 30 to 50 years of age (Numbers 4:3, 23). This is how David also utilized them (1 Chronicles 23:3), although he had 20 year olds work as assists (vv. 27-28). Perhaps it is as simple as Jesus, our Great High Priest, entered His ministry according to the customary age of full service.
Luke sets the stage in preparation of sharing Jesus’ ministry with quick accounts of Jesus’ Baptism, genealogy and Temptation. Then he merely states Jesus started His ministry in Galilee where He “taught in the synagogues, being glorified by all” (4:14-15).
Even so, Jesus is rejected in His hometown of Nazareth (vv. 28-30). This story is only told in Luke’s Gospel and ends tragically, although He brought them a message of hope. Quoting Isaiah 61:1-2 He said, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.” Apparently it was not the message they rejected, but the messenger, which Jesus explains concisely: “No prophet is acceptable in his hometown” (Luke 4:24).
We want all people to receive the Good News, but some clearly will not. Sadly, not just the proud, self-righteous members of society rejected Jesus, but the whole town, including the poor, the suffering and the outcast that gladly received Him elsewhere. No doubt, Satan, hard at work, blinded the whole community that day.
Luke follows this up with Jesus healing a man with an unclean spirit in Capernaum. Before Jesus subdued it, the demon called out in a loud voice “Jesus of Nazareth…I know who you are—the Holy One of God” (v. 34). Hence, His enemies knew who He was even if His hometown did not.
In chapter 5 Jesus heals a leper, which caused large crowds to come and listen to Him and to likewise be healed (vv. 12-15); He also healed a paralytic and uses the occasion to show His Divinity by declaring the man’s sins are forgiven (vv. 20-24). In chapter 6 is a shorter version of the Sermon on the Mount, often called the Sermon on the Plain. A commonly held belief, and a good one, is that Jesus like other public speakers used parts or whole speeches at different times and locations.
Two more accounts unique to Luke are found in chapter 7. First is when Jesus brings a window’s son back to life (vv. 11-17). We are told He had compassion for her; He told her not to cry. With a single command, “Arise” the young man sat up and spoke. Jesus returned him to his mother, while the crowd, his funeral procession, gave God the glory.
The second story is simply labeled “A Sinful Woman Forgiven” (vv. 36–50), but this is no simple story. The woman is called sinful, which describes us all, and is used to show contrast with the Pharisees that believed themselves to be righteous. The story is short and the words are few so that it is difficult to get the sense of why she is crying. One obvious answer is because of her sin, which troubles her very soul. On the other hand, and I believe this to be the case, like Mary, she may have been spiritually alive and exceedingly aware of God’s great love manifested in Jesus. Some dance for joy, others cry when overcome by great joy, and this is probably the case here. Another possible reason is a combination of the two—her sin grieved her—so she cried; and Jesus’ message relieved her—so she cried all the more.
She brought ointment with her—she is prepared, at least to a degree, for what is about to happen. That also means she knew Jesus would be here. This suggests that she, with the rest of the town, was present to hear Jesus teach earlier in the day. More than likely, the Pharisees were also there.
Perhaps her motive was to be entertained, or to see what all the excitement was all about. From past experiences with the Pharisees, we can safely assume they were there to devise a trap and pass judgement on the town’s Visitor. They would soon know, so they thought, if Jesus really was a prophet.
Of course, Jesus knew their hearts, the woman’s and the Pharisee’s. Maybe, for His good purpose, Jesus tiptoed around words and subjects that He knew would set the Pharisees into action, while at the same time, skillfully planting spiritual seeds and Scripture, especially the Good News in the hearts of many. It is possible, that with no other recourse at their disposal one of the Pharisees, Jesus would call him Simon stood up and invited Jesus to the evening meal.
No doubt the woman we know as the sinner in this narrative received a blessing that day. Did she return home and busy herself, unsure of what to do. Did she talk it over with friends and neighbors? Did she sit in a quiet room and pray? Did she seek spiritual help in the local Synagogue? We don’t know, but at some point she was converted. The Word Jesus planted in her heart worked and she had to respond to the Spirit of Truth. Her sins may have made her miserable, but the forgiveness she perceived from Jesus’ message brought her great joy. Love welled up inside of her and she could no longer contain it, so she grabbed the ointment from its place on the stand in the corner, or maybe she stopped at a friend’s house to borrow the ointment. Once she attained it, she ran to meet her Savior.
It is possible that she knew where Simon lived. No doubt it was in a section of the town where a sinner like her seldom ventured into. The crowd in front of the house marked the spot where Jesus had come for the evening meal. She moved through the crowd and went into the house uninvited.
Next, she stood behind Him and wept. Her tears fell on His feet so she knelt down beside Jesus and used her hair to dry them, and then she used the ointment to sooth them. The Bible tells us what was going on in the mind of Simon, this, he thought, was his proof—no prophet would allow this sinful woman to touch him. But Jesus, as He always does, turned the table on His accuser and used the occasion as a teaching moment.
Jesus was not trying to shame Simon. Rather, He was teaching the truth in love. Jesus pointed out that Simon broke many of their customs going all the way back to Abraham. Simon did not, for example, greet Jesus with a kiss (Genesis 33:4), he did not offer Jesus water for His feet (18:4), nor did he provide oil for Jesus hair, beard, or skin (2 Samuel 12:20). On the other hand, the woman we know only as a sinner washed the feet of Jesus. She dried them, anointed them, and kissed them—without end (Luke 7:45).
Can anyone argue that this woman was motivated by anything other than the love of God? I am sure, in the same way Mary was moved by the Spirit of God to break out in song, this women’s story, also told by Luke, shows the same deep, Spirit-driven love of God. Nonetheless, we still have not reached the highpoint of the story, which is this: Jesus said, “Your sins are forgiven” (v. 48). If you don’t think that tops everything, consider this: which is easier to say, “Your sins are forgiven” or “I love you so much I’m willing to be betrayed, slapped, spit on, beaten within an inch of My life, and endure a horrible death on the cross where I will have your sins and the sins of the whole world placed on Me, to save you and all who will receive Me so we can be together throughout Eternity”?
This is a love story, and the second choice, as shocking as it is, is the more romantic of the two. But you’ll have to excuse our Savior, ladies; after all He’s just a Man; the Ideal Man, the Universal Man, the Perfect Man, the Son of God and the Son of Man, and the Great I Am.
In closing, this week’s Short Report presented a unique perspective of Jesus through the eyes of Luke by showing His ministry to the least valued people in society; people He placed first when society put them last, like the poor, weak, sick and women that were among the most receptive to the truth found in His message of faith, hope, and love. In addition this paper placed a special emphasis on two people, Mary and a woman known only as a sinner.