Do You See This Woman?

Do you see this woman?

Ser­mon preached at Enmore, Fourth Sunday after Pente­cost, 12th June 2016
Read­ings: 1 Kings 21.1–10, 15–21; Luke 7. 36–8.3

Each of the Gos­pels has an account of Jesus being anoin­ted by a woman. While there are fea­tures com­mon to them all, there are also things that are dis­tinct­ive to each account so it is import­ant that we read each one in its own light. This is espe­cially true of this morning’s Gos­pel from Luke.

In Luke’s nar­rat­ive Jesus is invited to eat at the home of a Phar­isee. That was unusu­al in itself- only people of equal status were gen­er­ally invited to your house for a meal. Meals were part of the recip­roc­al rela­tion­ships of the com­munity: you invited those who could invite you to their home in return. To invite those of lower status was con­sidered demean­ing. As an itin­er­ant teach­er and heal­er, com­ing from a humble fam­ily, Jesus was low on the social lad­der. How­ever, the large crowds fol­low­ing him and his mira­cu­lous works had giv­en him some prom­in­ence so this curi­ous Phar­isee decided he would take the risk in extend­ing a din­ner invit­a­tion to Jesus. Not all the Phar­isees were implac­ably opposed to Jesus- some had a more open mind and were will­ing to pay some atten­tion to him. Sig­ni­fic­antly though, on this occa­sion, Jesus was not accor­ded the priv­ileges nor­mally giv­en to guests. There were two main stages to a form­al meal. The first was con­duc­ted near the entrance to the house and involved a slave remov­ing the guest’s san­dals and wash­ing their dusty feet. Anoth­er slave would anoint their heads with oil and a third would serve appet­izers before the meal was served. The guests then moved to the din­ing room where they reclined on couches placed on three sides of the room. The places were care­fully arranged for the most hon­our­able to the least hon­our­able. At this din­ner party it appears, Jesus was giv­en the low­est place closest to the door.

Simon was prob­ably hop­ing for a very com­fort­able meal with his friends where they could inter­rog­ate Jesus fur­ther about what he believed and taught. Feasts were nev­er held in secret- this was a very open soci­ety where every­one knew every­one else’s busi­ness. A person’s import­ance was determ­ined not just by their own abil­it­ies, but their status with­in a fam­ily, a tribe and a vil­lage in an area. Often a host would pub­lish his guest list in a pub­lic place, so that people would know who was in and who was out. The ‘A’ list is an ancient not a mod­ern idea.

The entrance of the woman changed the dynam­ics of the din­ner party imme­di­ately. It was not dif­fi­cult to gain access to a house in those days- doors were rarely locked and a wealthy host would have been happy for pass­ers by to be able to look in and see how lav­ishly he was enter­tain­ing his guests. But for a woman to intrude into the din­ing space and to inter­rupt a meal was way bey­ond accept­able bounds. Fur­ther­more she was a sin­ner known in the city, pos­sibly, but not neces­sar­ily, a pros­ti­tute. Stand­ing behind the couch where Jesus was reclin­ing she reached over and began to wash his feet with her tears and to dry them with her hair. The First Cen­tury Medi­ter­ranean world was pre­oc­cu­pied with bod­ily secre­tions of all kinds includ­ing tears. Inside the body they were in their prop­er place, once out­side they were improp­er and had to be con­trolled with vari­ous rituals so as to pre­serve the good order of soci­ety. The woman’s tears fall­ing on Jesus would have made him ritu­ally unclean so that any­thing he touched, such as a bowl of food would also be made unclean. Women nev­er had their hair out in pub­lic- it was a mark of a loose woman, to dis­play her hair. This woman not only wipes Jesus’ feet with her hair but she then kisses his feet and anoints them with a pre­cious oint­ment. Even by the very dif­fer­ent stand­ards of our own day- kiss­ing the feet of someone at a din­ner party would be regarded as pretty unusu­al beha­viour. Everything she was doing was scan­dal­ous and the oth­er guests would have been rigid with anger at this intru­sion. Simon’s response is to focus more on Jesus than on the woman. He imme­di­ately thinks that if Jesus were a genu­ine proph­et he would know what sort of per­son he was deal­ing with and would then rep­rim­and her and demand she leave the build­ing. Simon is not sure whose beha­viour is the more shock­ing, the unin­vited woman or the guest who seems to almost rel­ish her atten­tion.

Then the din­ner party changes again: Jesus takes con­trol by telling Simon the story about the two debt­ors- one who owes about $5000 (in our cur­rency) and one who owes $50,000- both are for­giv­en so the ques­tion is posed, “Who will love the gen­er­ous cred­it­or more?” Fear­ing a trap, Simon answers rather tent­at­ively, ‘The one who had the great­er debt cancelled.’ Jesus replies, ‘You have judged rightly’ but then he turns to the woman and says to Simon, “Do you see this woman?” Of course he sees her –his atten­tion has been drawn to her from the moment she walked into his house, he has watched every dis­grace­ful act she has per­formed. But the ques­tion was of course much deep­er than that. How do we see our world, do we see it through the pre­ju­dices and mind sets of our own cul­ture or do we have a wider vis­ion. Do we see people and situ­ations as God sees them or are we blinkered by the labels our own soci­ety likes to put on people. To Simon the woman meant trouble-she was a sin­ner, an imposter, she was out of place in his home and an affront to every right­eous per­son there. Slowly and pain­fully Jesus helps Simon see things in a new light. He, Simon has been a poor host, fail­ing to per­form the usu­al cour­tes­ies shown to a guest. The woman on the oth­er hand has treated Jesus with exquis­ite care and atten­tion, doing all the things Simon failed to do.

Jesus explains that the woman’s actions are a response of love because her sins have been for­giv­en and she has been giv­en a new start. Some com­ment­at­ors argue that Jesus must have had a pri­or encounter with the woman where he had declared that her sins were for­giv­en. But per­haps it was in the very act of show­ing her love and devo­tion to Jesus that she came to under­stand her sins were for­giv­en. Lest there be any doubt about this Jesus declares pub­licly to the woman in the hear­ing of the startled guests that “Your sins are forgiven.” Jesus’ words of for­give­ness were as offens­ive to the oth­er guests as any­thing the woman had done. Only God could for­give sins so what right did this itin­er­ant preach­er have to pro­nounce for­give­ness? For­give­ness is a power­ful thing and the oth­er guests were right in tak­ing the state­ment very ser­i­ously. For­give­ness is not some­thing giv­en lightly or wan­tonly. When we say to someone “I for­give you” it must be said from the heart. If for­give­ness is genu­ine it is life chan­ging. When we know that God has for­giv­en us, it changes us and gives us a whole new per­spect­ive on life. It puts the past behind us and allows us to start afresh. It means we no longer have to carry the bag­gage from the past. The old hurts, resent­ments, guilt and regrets can be put away. When we for­give someone genu­inely from the heart then the rela­tion­ship can be restored, giv­en a new begin­ning.

Jesus final words to the woman are, “Your faith has saved you, go in peace.” Sal­va­tion for this woman meant she was for­giv­en the past and giv­en the pos­sib­il­ity of a new life. That would not have been easy- many would still judge her and reject her. It is prob­ably not too fanci­ful to sur­mise that she joined the group of women that Luke describes at the begin­ning of chapter 8: the women who fol­lowed Jesus with the twelve dis­ciples and ‘who provided for them out of their resources.’ This would have been a very risky thing for these women to do. In the eyes of their com­munity it would have brought great shame on them- trav­el­ing around with a group of men was unheard of and would have been regarded with deep sus­pi­cion- why were they not at home look­ing after their own men­folk. Luke gives the name of just three of the women- in that soci­ety women were nev­er named in their own right but only as the wife or daugh­ter of someone. When a woman was named without ref­er­ence to a male spon­sor it usu­ally meant that she was a woman of shame. In call­ing both women and men to fol­low him Jesus ignored the social con­ven­tions of his own cul­ture and gave to women an equal­ity that the church today still struggles to recog­nize.

In a world where women make up 70% of the world’s poor, where nearly one thou­sand women die in child­birth every day, and where every year about 2 mil­lion girls are sold into sex slavery, the ques­tion posed by Jesus, “Do you see this woman?” still awaits an answer.