Two Men In Debt
Preaching
Preaching The Parables
Series III, Cycle C
1. Text
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."
2. What's Happening?
First Point Of Action
A Pharisee asks Jesus to eat with him. Jesus enters the house, taking his place at the table.
Second Point Of Action
An unnamed woman in the city, who is a sinner, learns about this and brings him an alabaster jar of ointment.
Third Point Of Action
She stands behind Jesus at his feet. She weeps, bathing his feet with her tears, and wipes them with her hair. She kisses his feet and anoints them with ointment.
Fourth Point Of Action
Observing this, the host says to himself that if "the man" were a prophet, he would have known who and what kind of woman was touching him.
Fifth Point Of Action
Jesus addresses Simon by name, telling him he has something to say to him. With two words, Simon calls him, "Teacher," and says, "Speak."
Sixth Point Of Action
Jesus tells the parable of the creditor and the two men in debt. One debtor owed 500 denarii and the other 50 denarii. When they could not pay, the creditor canceled both debts.
Seventh Point Of Action
Jesus asks Simon which debtor will love the creditor more. When Simon chooses the debtor with the greater debt, Jesus says he judged correctly.
Eighth Point Of Action
Turning his attention toward the woman's actions, Jesus compares his host's hospitality with that of the woman. Simon gave him no water for his feet and no kiss and did not anoint his head with oil. The woman bathed his feet with her tears and dried them with her hair. She has not stopped kissing his feet from the time Jesus came in. Then she anointed his feet with oil.
Ninth Point Of Action
Making an analogy with the debtors and creditor, Jesus says her sins which were many were forgiven. That is the reason she has shown great love. The one to whom little is forgiven, loves little, Jesus says.
Tenth Point Of Action
Addressing the woman, Jesus tells her that her sins are forgiven.
Eleventh Point Of Action
Others at the table, presumably Pharisees, talk among themselves wondering who this is who even forgives sins.
Twelfth Point Of Action
Jesus continues speaking to the woman. He tells her that her faith has saved her and instructs her to go in peace.
3. Spadework
Alabaster1
In addition to mention in the three versions of this story told in the Synoptic Gospels, alabaster appears in Song of Songs to describe the legs of the beloved one: "His legs are alabaster columns, set upon bases of gold" (Song of Solomon 5:15a).
One can presume that the ointment in this jar was costly because alabaster jars were saved for the finest perfume. Therefore, the mention of "very costly" ointment in the parallel stories as recorded by the writers of Matthew and Mark drew even greater attention to the dearness of the woman's gift.
Alabaster flasks were imported from Egypt in the form of small objects. They were bored with a drill, while flasks made in Palestine from native gypsum from the Jordan Valley were hollowed out with a chisel. Easily broken, the light cream-colored and veined stone is soft enough to scratch with a fingernail.
Anoint (-ed, -ing)
Several of the 27 references in Hebrew Scripture refer to the anointing of Aaron, a priestly ordination and consecration, by pouring oil over his turbaned head. (See Exodus 28:41, 29:5-8, 30:30, 40:13, and 40:15.) Other priests, kings, and prophets also were anointed. (See 1 Samuel 9:16, 15:1, 16:3, and 16:12-13; 1 Kings 1:34 and 19:15; and 2 Kings 9:6 and 9:12.)
However, "sacred anointing oil" was used only for holy anointing of persons and sacred religious objects and places. For a recipe for "sacred anointing oil" made by a perfumer from liquid myrrh, sweet-smelling cinnamon, aromatic cane, cassia, and olive oil, see Exodus 30:22-33.
An additional 26 references use "anointing oil" or "anointing." Was this holy, consecrating oil understood to have special power? Moses told Aaron and his two sons, "You shall not go outside the entrance of the tent of meeting, or you will die; for the anointing oil of the Lord is on you" (Leviticus 10:7). "Do not touch my anointed ones; do my prophets no harm" (1 Chronicles 16:22 and Psalm 105:15). Among the ninety references to "anointed," one finds several phrased as "the Lord's anointed," "his anointed," and "my anointed one."
Olive oil was used for general anointing of the body. (See Deuteronomy 28:40, Judges 9:8, and Ruth 3:3.) Women in mourning did not anoint themselves. (See 2 Samuel 14:2.) Animals were anointed before a sacrificial offering. (See Exodus 29:36.)
Consider this verse in light of today's parable wherein love overflowed with the anointing of Jesus' feet as he sat at the dinner table in the presence of enemies: "You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows" (Psalm 23:5).
As impractical as it may have seemed, the woman treasured the ointment and did not further waste it by wiping it off with a towel. She used her hair, which also benefitted from the oil.
In addition to the anointing passages in the Synoptic Gospels that refer to today's parable and parallel scripture, the following passages are of interest: "When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him" (Mark 16:1); "[The disciples] cast out many demons, and anointed with oil many who were sick and cured them" (Mark 6:13); and "[The disciple Andrew] first found his brother Simon and said to him, 'We have found the Messiah' (which is translated Anointed)" (John 1:41).
Also of note is the passage from the Isaiah scroll that Jesus was given to read in the synagogue upon returning to Nazareth after the temptations in the wilderness: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free" (Luke 4:18 quoting Isaiah 61:1).
Feet/Kiss
The initial mention of feet, the first of 216 references, was Abraham's offering of a kindness, a standard act of hospitality after a hot, dusty journey to God, who came as three men. "Let a little water be brought, and wash your feet, and rest yourselves under the tree" (Genesis 18:4). The offer to wash feet was also an invitation to come into the house and stay awhile. (See 2 Samuel 11:8ff.)
Scripture suggests that travelers washed their own hot and sweaty feet. However, when David sent news to Abigail by way of his servants that he wished to have her as his wife, she "rose and bowed down, with her face to the ground, and said, 'Your servant is a slave to wash the feet of the servants of my lord' " (1 Samuel 25:41).
To kiss someone's well-traveled feet was obeisance at its best: "Now therefore, O kings, be wise; / be warned, O rulers of the earth. / Serve the Lord with fear, / with trembling kiss his feet, / or he will be angry, and you will perish in the way; / for his wrath is quickly kindled" (Psalm 2:10-12). See also Isaiah 49:23, "Kings ... and their queens ... With their faces to the ground they shall bow down to you, and lick the dust of your feet. Then you will know that I am the Lord; those who wait for me shall not be put to shame."
Luke 9:5 and 10:11 refer to shaking the dust of the town off one's feet. Several references relate to a submissive position at Jesus' feet. In addition to Luke 7:28 and 7:44, see Matthew 15:30 and 22:44; Mark 5:22, 7:25, and 12:36; and Luke 8:35, 8:41, 10:39, and 17:16.
Jesus washed the feet of his disciples. Peter was embarrassed when Jesus began to wash his feet. Jesus explained that "servants are not greater than their master, nor are messengers greater than the one who sent them" (John 13:16).
Judas betrayed Jesus with a kiss. (See Matthew 26:48, Mark 14:44, and Luke 22:47.)
"Go In Peace"
This phrase is used eleven times. The first, from Exodus, has a permissive rather than a formulaic tone: "Moses went back to his father-in-law Jethro and said to him, 'Please let me go back to my kindred in Egypt and see whether they are still living.' And Jethro said to Moses, 'Go in peace' " (Exodus 4:18). Its use in the present parable also has a personal, non-formulaic tone.
The priest told the Levite, Eli told Hannah, and Jonathan told David to go in peace. All three narrators add a God-connection ("under the eye of God," "the God of Israel grant," and "in the name of the Lord") as if the words contained also the blessing of God. (See Judges 18:6, 1 Samuel 1:17, and 1 Samuel 20:42.) See also 2 Samuel 15:9 and 2 Kings 5:19.
Gospel writings show Jesus as having said these words only three times: to the woman in the present parable, accompanied by "your faith has saved you" (Luke 7:50); and to the hemorrhaging woman as he healed her, accompanied by "your faith has made you well" (Mark 5:34 and Luke 8:48).
In later New Testament writings, the jailer, releasing Paul, told him to go in peace. (See Acts 16:36.) James suggests the common phrase was empty if not accompanied by action: "If a brother or sister is naked and lacks daily food, and one of you says to them, 'Go in peace; keep warm and eat your fill,' and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead" (James 2:15-17).
Mary
The devoted woman has no name in the present or any other version of the story in the Synoptic Gospels; however the writer of the Gospel of John identifies her: "Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill" (John 11:2).
Tears And Weeping
The first two passages of 44 that refer to "weep" exemplify two reasons for weeping. They were grief, as Hagar felt upon abandoning her son (Genesis 21:16) and being overcome with affection, as was Joseph when reunited with his brother Benjamin (Genesis 43:30). There are 52 references to "weeping" and 56 to "wept."
The folk of Bible times were an expressive, emotional lot. Note the volume of tears: "... drench you with my tears" (Isaiah 16:9); "a fountain of tears" (Jeremiah 9:10); tears that "stream down like a torrent day and night" (Lamentations 2:18); and of "rivers of tears" (Lamentations 3:48). The Psalmist also spoke of many tears: "... every night I flood my bed with tears; / I drench my couch with my weeping" (Psalm 6:6).
For the woman in the present story, this was such a time to weep. (See Ecclesiastes 3:4.) In contrast, the Psalmist, knowing that God is for him, sings, "You have kept count of my tossings; / put my tears in your bottle. / Are they not in your record?" (Psalm 56:8).
Jesus also took notice of the woman's tears. Perhaps he understood the private tears of a special relationship; however, the following words suggest that Jesus did not want to be the focus of public lament: When an uproar of weeping started as they led Jesus toward Golgotha, "Jesus turned to them and said, 'Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children' " (Luke 23:28).
The tears of another person moved Jesus to compassion. (See Luke 7:13.) When Jesus saw Mary weeping over Lazarus' death, he himself wept for his friend. (See John 11:35.) Yet he was not always sympathetic to tears. "When he had entered, he said to them, 'Why do you make a commotion and weep? The child is not dead but sleeping' " (Mark 5:39).
Touch (-ed, -es, -ing)
In Genesis 20:3-6, 2 Samuel 14:10, Esther 9:10 and 9:15, Proverbs 6:29, and 1 Corinthians 7:1, "touch" referred to intimate contact. In the present story, the host's choice of the word "touch" suggests further derision of Jesus' authority. See Luke 7:39.
Jesus had a healing touch. See Matthew 8:3, 8:15, 9:29, 17:7, and 20:34; Mark 1:41; and Luke 22:51. When hurting people heard that Jesus' touch had made others whole, they wanted to touch him. "And all in the crowd were trying to touch him, for power came out from him and healed all of them" (Luke 6:19). See also Matthew 9:21 and 14:36; Mark 3:10, 5:28, 6:56, 8:22, and 10:13; and Luke 18:15. Was there, beyond the healing touch, the other, universal yearning to making contact with the holy (Exodus 30:29)?
The laws in Leviticus take touching seriously. Touch contact was thought to transmit more than disease. Touch something holy to become holy. Touch what is unholy and become unholy. Touch something unclean and become unclean.
Laugh? Touch someone with cancer and become cancerous. Touch someone who is blind and you become blind. Negative or ill-intentioned touch makes one squirm or recoil. Positive touch draws two persons closer. Make touch contact, lay a hand on someone's shoulder, or shake the hands and something spiritual passes between you, a bond, a connecting of soul with soul.
4. Parallel Gospels
Faith
In the present parable, Jesus tells the woman, "Your faith has saved you; go in peace" (Luke 7:50). In the miracle of the hemorrhaging woman, Jesus told her, "Take heart, daughter, your faith has made you well" (Matthew 9:22). In Mark's version, "[Jesus] said to her, 'Daughter, your faith has made you well' " (Mark 5:34a). Mark adds, " 'Go in peace, and be healed of your disease' " (Mark 5:34b). Jesus told Bartimaeus, who was blind, " 'Go, your faith has made you well' " (Mark 10:52).
Woman With Alabaster Jar Of Ointment
Luke reveals neither that Jesus was at Bethany nor that Simon was a leper, as do Mark and Matthew. (See Mark 14:3 and Matthew 26:6.) Luke says only that "a woman in the city, who was a sinner" (Luke 7:37).
Luke mentions "sinner" twice (Luke 7:37 and 7:39b) and "sins" twice (Luke 7:48 and 7:49). Mark and Matthew say nothing about her being a sinner.
Mark says nothing about Simon's being a Pharisee. Luke not only mentions "Pharisee" four times, he also emphasizes the ongoing squabble that causes Jesus to tell the parable. Mark says only that "some were there who said to one another in anger ..." (Mark 14:4). In Matthew's telling, others at the table were the disciples. They were angry at the waste, suggesting the ointment could have been better used. (See Matthew 26:9.)
When these people scold her, Jesus tells them, somewhat abruptly, "Let her alone, why do you trouble her? She has performed a good service for me" (Mark 14:6a). In Matthew's telling, Jesus says, "Why do you trouble the woman? She has performed a good service for me" (Matthew 26:10).
In Luke's version, the Pharisee demeans Jesus' authority, saying, "If this man were a prophet ..." (Luke 7:39). Mark emphasized wondering why the "very costly ointment of nard" was "wasted in this way" (Mark 14:3 and 4). In Mark, the antagonist stresses that the ointment could have been sold and money given to the poor. (See Mark 14:5.) Matthew stressed the disciples' anger, "Why this waste? For this ointment could have been sold for a large sum, and the money given to the poor" (Matthew 26:8). Luke speaks also of an alabaster jar of ointment (Luke 7:37) but neither Luke nor Matthew calls it nard or very costly. Matthew speaks of "an alabaster jar of very costly ointment" but not of nard. (See Matthew 26:7.)
Luke stresses the quality of love. He illustrates his point both with the woman's kindness and by telling the story of the two debtors. In Mark, Jesus foreshadows his death twice: "She has anointed my body beforehand for its burial" (Mark 14:8). Matthew records, "By pouring this ointment on my body she has prepared me for burial" (Matthew 26:12).
The second foreshadowing reads, "For you will always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me" (Mark 14:7). In Matthew's telling, Jesus says, "For you always have the poor with you, but you will not always have me" (Matthew 26:11). In Luke, Jesus suggests none of this; however, Luke uses the word "anoint" three times: "... [S]he continued kissing his feet and anointing them" (Luke 7:38b) and "You did not anoint my head with oil, but she has anointed my feet ..." (Luke 7:46). Use of this word hints at a special, devoted touching of the body. In keeping with Matthew's emphasis on Jesus' fulfillment of Hebrew Scripture, Matthew says the woman poured the oil on Jesus' head as he sat at the table. (See Matthew 26:7.)
A strong line in Mark's version is "She has done what she could" (Mark 14:8a), while a strong line in Luke's is "She has shown great love" (Luke 7:47b). In Matthew, a strong line is "She has performed a good service for me" (Matthew 26:10b).
Matthew and Mark conclude with this line: "Truly I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her" (Matthew 26:13). Mark uses "the good news." (See Mark 14:9.)
Parallel Story From John
The setting is also at Bethany. It was at the home of Lazarus rather than Simon. Martha served, and Mary anointed Jesus' feet with "a pound of costly perfume made of pure nard" (John 12:3) wiping them with her hair.
This later version contains several parenthetical and interpretive phrases. It emphasizes the coming events: It was six days before the Passover. Judas Iscariot "(the one who was about to betray him)" (John 12:4) scolded about the perfume. John says, "He said this not because he cared about the poor, but because he was a thief" (John 12:6). When Jesus told him to leave her alone, he said, "She bought it so that she might keep it for the day of my burial" (John 12:7b).
John says, "You always have the poor with you, but you do not always have me" (John 12:8). Matthew says, "For you," and "you will not always." See Matthew 26:11. Mark has the embellished statement: "For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me" (Mark 14:7).
5. Chat Room
Chat A
Elmer: The topic is love.
Joe: Love? Now, how do you figure that, Elmer?
Elmer: That's the only way I can understand it.
Joe: How did you fare with the creditor?
Elmer: He forgave my debt, Joe. Because of his faith in me, I get to start over.
Joe: He let mine go, too, but I figured it was slim enough he could just write it off.
Elmer: Forgiving a debt ten times the size of yours is unheard of in our work. I'll love that one forever. Do you want to know what he said as I left his place? He said, " 'Forgive us our debts.' I believe in a compassionate God."
Chat B
D: Could we talk about that day at the Pharisee's house?
M: It was ironic. The host did not even offer Jesus basic hospitality. In your world, you offer to take the coat or something to drink or direct them to the facilities. Here, people often walk great distances. Nothing feels better than to remove sandals and wash hot, dusty feet before anything else. Nothing.
I suppose that's what set off the tears. That blasted Pharisee. When I saw that Jesus' feet had no attention, I must tell you, I surprised myself. I had not planned to cry. I didn't say a word. I just started weeping. All my unspoken words of a lifetime came pouring out in tears. I had no towel. I used what I had. My hair fell onto his precious, burning feet.
D: Weeping seems to stop then flow again from a seemingly endless supply. Your tears fell before you even began to anoint Jesus.
M: The more I listened to that Pharisee, the more they fell -- from rage, from my own grief, the thought of his having to waste his time with being taunted. I know what it is like to be taunted. By the time I remembered the anointing oil, a devotion that I did not know I had came tumbling out unrestrained in kisses, holy kisses of the feet of a holy one.
He was not even gone, yet my grieving was as keen as if he had died. Without really understanding, I anointed his feet with oil made holy by a love he awakened in me like none other. Jesus was a good person. I saw the grief of human suffering he quieted with his healing. I followed his journey from a distance. I stayed in the background but heard about his dedication to the people. Even though I was of ill-chosen repute with a long list of sinning, I knew about Jesus.
D: He knew about you.
M: He knew all about me without my having said a word. I felt acceptable in his presence. He did not push me away. I spoke no words. I did not interfere. He accepted my gift. I was his servant, washing his feet and anointing him, an anointing surely as holy as if with consecrating oil of the temple poured over his head. He knew. That's why he told Simon a thing or two in my defense.
Did you hear his lovely "therefore" and "hence"? Did you hear him forgive me? Did you hear him tell me to go in peace?
D: You showed great love.
M: To the worst among us, God shows great love, compassion, and forgiveness.
____________
1. See "Alabaster" in George A. Buttrick, Ed. The Interpreter's Dictionary of the Bible, V. A-D (Nashville: Abingdon Press, 1962) and.
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."
2. What's Happening?
First Point Of Action
A Pharisee asks Jesus to eat with him. Jesus enters the house, taking his place at the table.
Second Point Of Action
An unnamed woman in the city, who is a sinner, learns about this and brings him an alabaster jar of ointment.
Third Point Of Action
She stands behind Jesus at his feet. She weeps, bathing his feet with her tears, and wipes them with her hair. She kisses his feet and anoints them with ointment.
Fourth Point Of Action
Observing this, the host says to himself that if "the man" were a prophet, he would have known who and what kind of woman was touching him.
Fifth Point Of Action
Jesus addresses Simon by name, telling him he has something to say to him. With two words, Simon calls him, "Teacher," and says, "Speak."
Sixth Point Of Action
Jesus tells the parable of the creditor and the two men in debt. One debtor owed 500 denarii and the other 50 denarii. When they could not pay, the creditor canceled both debts.
Seventh Point Of Action
Jesus asks Simon which debtor will love the creditor more. When Simon chooses the debtor with the greater debt, Jesus says he judged correctly.
Eighth Point Of Action
Turning his attention toward the woman's actions, Jesus compares his host's hospitality with that of the woman. Simon gave him no water for his feet and no kiss and did not anoint his head with oil. The woman bathed his feet with her tears and dried them with her hair. She has not stopped kissing his feet from the time Jesus came in. Then she anointed his feet with oil.
Ninth Point Of Action
Making an analogy with the debtors and creditor, Jesus says her sins which were many were forgiven. That is the reason she has shown great love. The one to whom little is forgiven, loves little, Jesus says.
Tenth Point Of Action
Addressing the woman, Jesus tells her that her sins are forgiven.
Eleventh Point Of Action
Others at the table, presumably Pharisees, talk among themselves wondering who this is who even forgives sins.
Twelfth Point Of Action
Jesus continues speaking to the woman. He tells her that her faith has saved her and instructs her to go in peace.
3. Spadework
Alabaster1
In addition to mention in the three versions of this story told in the Synoptic Gospels, alabaster appears in Song of Songs to describe the legs of the beloved one: "His legs are alabaster columns, set upon bases of gold" (Song of Solomon 5:15a).
One can presume that the ointment in this jar was costly because alabaster jars were saved for the finest perfume. Therefore, the mention of "very costly" ointment in the parallel stories as recorded by the writers of Matthew and Mark drew even greater attention to the dearness of the woman's gift.
Alabaster flasks were imported from Egypt in the form of small objects. They were bored with a drill, while flasks made in Palestine from native gypsum from the Jordan Valley were hollowed out with a chisel. Easily broken, the light cream-colored and veined stone is soft enough to scratch with a fingernail.
Anoint (-ed, -ing)
Several of the 27 references in Hebrew Scripture refer to the anointing of Aaron, a priestly ordination and consecration, by pouring oil over his turbaned head. (See Exodus 28:41, 29:5-8, 30:30, 40:13, and 40:15.) Other priests, kings, and prophets also were anointed. (See 1 Samuel 9:16, 15:1, 16:3, and 16:12-13; 1 Kings 1:34 and 19:15; and 2 Kings 9:6 and 9:12.)
However, "sacred anointing oil" was used only for holy anointing of persons and sacred religious objects and places. For a recipe for "sacred anointing oil" made by a perfumer from liquid myrrh, sweet-smelling cinnamon, aromatic cane, cassia, and olive oil, see Exodus 30:22-33.
An additional 26 references use "anointing oil" or "anointing." Was this holy, consecrating oil understood to have special power? Moses told Aaron and his two sons, "You shall not go outside the entrance of the tent of meeting, or you will die; for the anointing oil of the Lord is on you" (Leviticus 10:7). "Do not touch my anointed ones; do my prophets no harm" (1 Chronicles 16:22 and Psalm 105:15). Among the ninety references to "anointed," one finds several phrased as "the Lord's anointed," "his anointed," and "my anointed one."
Olive oil was used for general anointing of the body. (See Deuteronomy 28:40, Judges 9:8, and Ruth 3:3.) Women in mourning did not anoint themselves. (See 2 Samuel 14:2.) Animals were anointed before a sacrificial offering. (See Exodus 29:36.)
Consider this verse in light of today's parable wherein love overflowed with the anointing of Jesus' feet as he sat at the dinner table in the presence of enemies: "You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows" (Psalm 23:5).
As impractical as it may have seemed, the woman treasured the ointment and did not further waste it by wiping it off with a towel. She used her hair, which also benefitted from the oil.
In addition to the anointing passages in the Synoptic Gospels that refer to today's parable and parallel scripture, the following passages are of interest: "When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him" (Mark 16:1); "[The disciples] cast out many demons, and anointed with oil many who were sick and cured them" (Mark 6:13); and "[The disciple Andrew] first found his brother Simon and said to him, 'We have found the Messiah' (which is translated Anointed)" (John 1:41).
Also of note is the passage from the Isaiah scroll that Jesus was given to read in the synagogue upon returning to Nazareth after the temptations in the wilderness: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free" (Luke 4:18 quoting Isaiah 61:1).
Feet/Kiss
The initial mention of feet, the first of 216 references, was Abraham's offering of a kindness, a standard act of hospitality after a hot, dusty journey to God, who came as three men. "Let a little water be brought, and wash your feet, and rest yourselves under the tree" (Genesis 18:4). The offer to wash feet was also an invitation to come into the house and stay awhile. (See 2 Samuel 11:8ff.)
Scripture suggests that travelers washed their own hot and sweaty feet. However, when David sent news to Abigail by way of his servants that he wished to have her as his wife, she "rose and bowed down, with her face to the ground, and said, 'Your servant is a slave to wash the feet of the servants of my lord' " (1 Samuel 25:41).
To kiss someone's well-traveled feet was obeisance at its best: "Now therefore, O kings, be wise; / be warned, O rulers of the earth. / Serve the Lord with fear, / with trembling kiss his feet, / or he will be angry, and you will perish in the way; / for his wrath is quickly kindled" (Psalm 2:10-12). See also Isaiah 49:23, "Kings ... and their queens ... With their faces to the ground they shall bow down to you, and lick the dust of your feet. Then you will know that I am the Lord; those who wait for me shall not be put to shame."
Luke 9:5 and 10:11 refer to shaking the dust of the town off one's feet. Several references relate to a submissive position at Jesus' feet. In addition to Luke 7:28 and 7:44, see Matthew 15:30 and 22:44; Mark 5:22, 7:25, and 12:36; and Luke 8:35, 8:41, 10:39, and 17:16.
Jesus washed the feet of his disciples. Peter was embarrassed when Jesus began to wash his feet. Jesus explained that "servants are not greater than their master, nor are messengers greater than the one who sent them" (John 13:16).
Judas betrayed Jesus with a kiss. (See Matthew 26:48, Mark 14:44, and Luke 22:47.)
"Go In Peace"
This phrase is used eleven times. The first, from Exodus, has a permissive rather than a formulaic tone: "Moses went back to his father-in-law Jethro and said to him, 'Please let me go back to my kindred in Egypt and see whether they are still living.' And Jethro said to Moses, 'Go in peace' " (Exodus 4:18). Its use in the present parable also has a personal, non-formulaic tone.
The priest told the Levite, Eli told Hannah, and Jonathan told David to go in peace. All three narrators add a God-connection ("under the eye of God," "the God of Israel grant," and "in the name of the Lord") as if the words contained also the blessing of God. (See Judges 18:6, 1 Samuel 1:17, and 1 Samuel 20:42.) See also 2 Samuel 15:9 and 2 Kings 5:19.
Gospel writings show Jesus as having said these words only three times: to the woman in the present parable, accompanied by "your faith has saved you" (Luke 7:50); and to the hemorrhaging woman as he healed her, accompanied by "your faith has made you well" (Mark 5:34 and Luke 8:48).
In later New Testament writings, the jailer, releasing Paul, told him to go in peace. (See Acts 16:36.) James suggests the common phrase was empty if not accompanied by action: "If a brother or sister is naked and lacks daily food, and one of you says to them, 'Go in peace; keep warm and eat your fill,' and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead" (James 2:15-17).
Mary
The devoted woman has no name in the present or any other version of the story in the Synoptic Gospels; however the writer of the Gospel of John identifies her: "Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill" (John 11:2).
Tears And Weeping
The first two passages of 44 that refer to "weep" exemplify two reasons for weeping. They were grief, as Hagar felt upon abandoning her son (Genesis 21:16) and being overcome with affection, as was Joseph when reunited with his brother Benjamin (Genesis 43:30). There are 52 references to "weeping" and 56 to "wept."
The folk of Bible times were an expressive, emotional lot. Note the volume of tears: "... drench you with my tears" (Isaiah 16:9); "a fountain of tears" (Jeremiah 9:10); tears that "stream down like a torrent day and night" (Lamentations 2:18); and of "rivers of tears" (Lamentations 3:48). The Psalmist also spoke of many tears: "... every night I flood my bed with tears; / I drench my couch with my weeping" (Psalm 6:6).
For the woman in the present story, this was such a time to weep. (See Ecclesiastes 3:4.) In contrast, the Psalmist, knowing that God is for him, sings, "You have kept count of my tossings; / put my tears in your bottle. / Are they not in your record?" (Psalm 56:8).
Jesus also took notice of the woman's tears. Perhaps he understood the private tears of a special relationship; however, the following words suggest that Jesus did not want to be the focus of public lament: When an uproar of weeping started as they led Jesus toward Golgotha, "Jesus turned to them and said, 'Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children' " (Luke 23:28).
The tears of another person moved Jesus to compassion. (See Luke 7:13.) When Jesus saw Mary weeping over Lazarus' death, he himself wept for his friend. (See John 11:35.) Yet he was not always sympathetic to tears. "When he had entered, he said to them, 'Why do you make a commotion and weep? The child is not dead but sleeping' " (Mark 5:39).
Touch (-ed, -es, -ing)
In Genesis 20:3-6, 2 Samuel 14:10, Esther 9:10 and 9:15, Proverbs 6:29, and 1 Corinthians 7:1, "touch" referred to intimate contact. In the present story, the host's choice of the word "touch" suggests further derision of Jesus' authority. See Luke 7:39.
Jesus had a healing touch. See Matthew 8:3, 8:15, 9:29, 17:7, and 20:34; Mark 1:41; and Luke 22:51. When hurting people heard that Jesus' touch had made others whole, they wanted to touch him. "And all in the crowd were trying to touch him, for power came out from him and healed all of them" (Luke 6:19). See also Matthew 9:21 and 14:36; Mark 3:10, 5:28, 6:56, 8:22, and 10:13; and Luke 18:15. Was there, beyond the healing touch, the other, universal yearning to making contact with the holy (Exodus 30:29)?
The laws in Leviticus take touching seriously. Touch contact was thought to transmit more than disease. Touch something holy to become holy. Touch what is unholy and become unholy. Touch something unclean and become unclean.
Laugh? Touch someone with cancer and become cancerous. Touch someone who is blind and you become blind. Negative or ill-intentioned touch makes one squirm or recoil. Positive touch draws two persons closer. Make touch contact, lay a hand on someone's shoulder, or shake the hands and something spiritual passes between you, a bond, a connecting of soul with soul.
4. Parallel Gospels
Faith
In the present parable, Jesus tells the woman, "Your faith has saved you; go in peace" (Luke 7:50). In the miracle of the hemorrhaging woman, Jesus told her, "Take heart, daughter, your faith has made you well" (Matthew 9:22). In Mark's version, "[Jesus] said to her, 'Daughter, your faith has made you well' " (Mark 5:34a). Mark adds, " 'Go in peace, and be healed of your disease' " (Mark 5:34b). Jesus told Bartimaeus, who was blind, " 'Go, your faith has made you well' " (Mark 10:52).
Woman With Alabaster Jar Of Ointment
Luke reveals neither that Jesus was at Bethany nor that Simon was a leper, as do Mark and Matthew. (See Mark 14:3 and Matthew 26:6.) Luke says only that "a woman in the city, who was a sinner" (Luke 7:37).
Luke mentions "sinner" twice (Luke 7:37 and 7:39b) and "sins" twice (Luke 7:48 and 7:49). Mark and Matthew say nothing about her being a sinner.
Mark says nothing about Simon's being a Pharisee. Luke not only mentions "Pharisee" four times, he also emphasizes the ongoing squabble that causes Jesus to tell the parable. Mark says only that "some were there who said to one another in anger ..." (Mark 14:4). In Matthew's telling, others at the table were the disciples. They were angry at the waste, suggesting the ointment could have been better used. (See Matthew 26:9.)
When these people scold her, Jesus tells them, somewhat abruptly, "Let her alone, why do you trouble her? She has performed a good service for me" (Mark 14:6a). In Matthew's telling, Jesus says, "Why do you trouble the woman? She has performed a good service for me" (Matthew 26:10).
In Luke's version, the Pharisee demeans Jesus' authority, saying, "If this man were a prophet ..." (Luke 7:39). Mark emphasized wondering why the "very costly ointment of nard" was "wasted in this way" (Mark 14:3 and 4). In Mark, the antagonist stresses that the ointment could have been sold and money given to the poor. (See Mark 14:5.) Matthew stressed the disciples' anger, "Why this waste? For this ointment could have been sold for a large sum, and the money given to the poor" (Matthew 26:8). Luke speaks also of an alabaster jar of ointment (Luke 7:37) but neither Luke nor Matthew calls it nard or very costly. Matthew speaks of "an alabaster jar of very costly ointment" but not of nard. (See Matthew 26:7.)
Luke stresses the quality of love. He illustrates his point both with the woman's kindness and by telling the story of the two debtors. In Mark, Jesus foreshadows his death twice: "She has anointed my body beforehand for its burial" (Mark 14:8). Matthew records, "By pouring this ointment on my body she has prepared me for burial" (Matthew 26:12).
The second foreshadowing reads, "For you will always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me" (Mark 14:7). In Matthew's telling, Jesus says, "For you always have the poor with you, but you will not always have me" (Matthew 26:11). In Luke, Jesus suggests none of this; however, Luke uses the word "anoint" three times: "... [S]he continued kissing his feet and anointing them" (Luke 7:38b) and "You did not anoint my head with oil, but she has anointed my feet ..." (Luke 7:46). Use of this word hints at a special, devoted touching of the body. In keeping with Matthew's emphasis on Jesus' fulfillment of Hebrew Scripture, Matthew says the woman poured the oil on Jesus' head as he sat at the table. (See Matthew 26:7.)
A strong line in Mark's version is "She has done what she could" (Mark 14:8a), while a strong line in Luke's is "She has shown great love" (Luke 7:47b). In Matthew, a strong line is "She has performed a good service for me" (Matthew 26:10b).
Matthew and Mark conclude with this line: "Truly I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her" (Matthew 26:13). Mark uses "the good news." (See Mark 14:9.)
Parallel Story From John
The setting is also at Bethany. It was at the home of Lazarus rather than Simon. Martha served, and Mary anointed Jesus' feet with "a pound of costly perfume made of pure nard" (John 12:3) wiping them with her hair.
This later version contains several parenthetical and interpretive phrases. It emphasizes the coming events: It was six days before the Passover. Judas Iscariot "(the one who was about to betray him)" (John 12:4) scolded about the perfume. John says, "He said this not because he cared about the poor, but because he was a thief" (John 12:6). When Jesus told him to leave her alone, he said, "She bought it so that she might keep it for the day of my burial" (John 12:7b).
John says, "You always have the poor with you, but you do not always have me" (John 12:8). Matthew says, "For you," and "you will not always." See Matthew 26:11. Mark has the embellished statement: "For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me" (Mark 14:7).
5. Chat Room
Chat A
Elmer: The topic is love.
Joe: Love? Now, how do you figure that, Elmer?
Elmer: That's the only way I can understand it.
Joe: How did you fare with the creditor?
Elmer: He forgave my debt, Joe. Because of his faith in me, I get to start over.
Joe: He let mine go, too, but I figured it was slim enough he could just write it off.
Elmer: Forgiving a debt ten times the size of yours is unheard of in our work. I'll love that one forever. Do you want to know what he said as I left his place? He said, " 'Forgive us our debts.' I believe in a compassionate God."
Chat B
D: Could we talk about that day at the Pharisee's house?
M: It was ironic. The host did not even offer Jesus basic hospitality. In your world, you offer to take the coat or something to drink or direct them to the facilities. Here, people often walk great distances. Nothing feels better than to remove sandals and wash hot, dusty feet before anything else. Nothing.
I suppose that's what set off the tears. That blasted Pharisee. When I saw that Jesus' feet had no attention, I must tell you, I surprised myself. I had not planned to cry. I didn't say a word. I just started weeping. All my unspoken words of a lifetime came pouring out in tears. I had no towel. I used what I had. My hair fell onto his precious, burning feet.
D: Weeping seems to stop then flow again from a seemingly endless supply. Your tears fell before you even began to anoint Jesus.
M: The more I listened to that Pharisee, the more they fell -- from rage, from my own grief, the thought of his having to waste his time with being taunted. I know what it is like to be taunted. By the time I remembered the anointing oil, a devotion that I did not know I had came tumbling out unrestrained in kisses, holy kisses of the feet of a holy one.
He was not even gone, yet my grieving was as keen as if he had died. Without really understanding, I anointed his feet with oil made holy by a love he awakened in me like none other. Jesus was a good person. I saw the grief of human suffering he quieted with his healing. I followed his journey from a distance. I stayed in the background but heard about his dedication to the people. Even though I was of ill-chosen repute with a long list of sinning, I knew about Jesus.
D: He knew about you.
M: He knew all about me without my having said a word. I felt acceptable in his presence. He did not push me away. I spoke no words. I did not interfere. He accepted my gift. I was his servant, washing his feet and anointing him, an anointing surely as holy as if with consecrating oil of the temple poured over his head. He knew. That's why he told Simon a thing or two in my defense.
Did you hear his lovely "therefore" and "hence"? Did you hear him forgive me? Did you hear him tell me to go in peace?
D: You showed great love.
M: To the worst among us, God shows great love, compassion, and forgiveness.
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1. See "Alabaster" in George A. Buttrick, Ed. The Interpreter's Dictionary of the Bible, V. A-D (Nashville: Abingdon Press, 1962) and
