Luke’s gospel is the latest written synoptic. It follows the Markan outline, but includes elaborate reworking and additions of the Q material, as well as insertions of unique L material. The audience of Luke’s gospel is broad, and is the most inclusive of the previously excluded group, the Greek-roman Gentiles, while still inclusive of Jews. At the same time, the Lukan gospel is also focused on fighting the chains of poverty, hunger, and oppression (White 331).

A key theme in the gospel of Luke is Jesus’ focus on welcoming all who follow certain conditions of discipleship. To begin, Lk 4:17-28 portrays Jesus being rejected in his hometown Nazareth. In this passage, Jesus begins by appealing Jesus is portrayed as being relatable to the Jewish population because he read the scriptures. Yet, Jesus then uses reminds the crowd that their beloved prophets, Elijah and Elisha, had smaller mission fields, performed less healing, and overall weren’t as impressive. Therefore, Jesus also puts the Jews in their place, and begins to widen his appeal to non-Jews. After chapter 4, Jesus delves into many passages that may seek to detail a significant story, and key moment of teaching, for Jesus. This moment of when a sinner, a women, anoints his feet, a washes his feet with her tears and hair. Caught under criticism, Jesus rebukes the critical Pharisee’s (those who strictly abide by the Hebrew bible). Jesus makes the point that those who have the greatest debts to be paid, will be that much more thankful if it is forgiven. The women, while a sinner, will be more thankful for the forgiveness of her vast number of sins, and hence “shows great love” (Luke 7: 47).  As a gospel storyteller, Luke uses this moment, in conjunction with many others, to help build the interpretation of this story of a sinful women.

For example, Jesus dines with sinners and tax collectors, knowing its controversial nature. Through the Pharisee and the scribes’ challenging, Jesus responds with an essential understanding of his ministry in Luke’s gospel: “Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinner to repentance” (Lk 5:31-32).  It seems now, that no matter someone’s background, they key to the call of Christ is being a repentant sinner- a fairly large constituent. This evidence supports the sinful women’s actions, because she acts in love towards Jesus through a repentant, thankful heart, and Jesus uses her as a prime example of who would be forgiven. Furthermore, in the Sermon on the Plain, Luke’s version of Matthew’s Sermon on the Mount, the focus of who is blessed includes the poor, hungry, and those who weep. When Luke’s Jesus says “Blessed are you who weep now, for you will laugh,” (6:21), and then the sinful women is seen “weeping, and bathing his feet with her tears” (7:38), the audience recognizes sorrow and guilt as desirable attribute for those seeking to be part of the kingdom of God. In Lk 6:35-38, 41-42 Jesus lists do unto other types of phrases. He emphasizes being merciful and avoiding judgement, and loving enemies, because the Father shows them the same. The reflection of God’s character is now an important key to receiving what He has to offer. Jesus reflects these values when he shows mercy and love to the sinful women. He also infers that those who pass judgement, should subject themselves to careful scrutiny, because they themselves probably have things that would render them “unclean” as well. By putting the Pharisee’s into their place, the audience of Luke’s gospel begin to see that Jesus’ message if for more than previously thought.

The sinful women in Luke’s gospel is based on a similar outline that appears in Mark 14:3-9.The women in Mark’s gospel isn’t identified as “sinful”, but she is criticized for “wasting” expensive oil for pouring over Jesus’ head. Jesus responds saying her intentions were correct and also prophesizing his resurrection. Here, and in most of Mark’s gospel, the disciples repeatedly misinterpret and are close minded and only acknowledge their personal beliefs. This is true in their interpretation of the misuse of expensive oil, and how they saw it would be most fitting use, but ever furthermore, the disciples confuse Jesus with their expectations for a messiah. In conclusion, the disciples in Mark are portrayed as examples of what not to do.

Similarly, there is a story in Luke, but now the women is clearly presented as a sinner. Instead of the disciples scoffing at oil misuse though (Mk 14:5), it is the Pharisee’s who say surely if Jesus was actually a prophet, he would know to avoid the touch of an unclean person (Lk 7:39). The Lukan Jesus that turns to his disciples and asks them a questions, and tests their understanding of the situation. Instead of getting it wrong, like in Mark’s gospel, Simon responds correctly and gives Jesus a satisfactory answers (Refer to Mk 7:40-43). Now, in the Lukan gospel, the disciples understand the character and purpose of Jesus mission.