Luke has a broader audience, than just the Jewish identity, with emphasis toward the Greco-Roman world. Luke offers us a new outlook on who Jesus is by displaying him in a truly “divine nature.” A Jesus who is fully aware of this divine nature and who has a greater sense of resolve and awareness in approaching his crucifixion. Luke (7: 36-50) is Luke’s version of the Mark’s unnamed women story (14:3-9), here we can see the distinctive Lukan materiel that has been added to give a deeper narrative complexity to his “Sermon on the Plain” (6:20-49).

Luke (7:36-50) tells the story Jesus eating dinner at Pharisees house. Upon arrival an unnamed woman washes Jesus’ feet with her tears and then anointed his feet with ointment from an alabaster jar. The Pharisee’s and Jesus then engage in a discussion of this situation. The first major difference that occurs in the story, is that of Simon. In Mark he is depicted as “Simon the leper” (14:3), but in Luke he is Simon is now a Pharisee. The reason behind this change is made clear when we look at Luke’s “Sermon on the Plain. Simon has been transformed into a Pharisee to “narrativizes” the “woes” from (Lk. 6:24-26). Here we see Jesus speak saying of woe to the rich, the full, and you who are laughing. A Pharisees from Luke’s perspective would have displayed all of these characteristics. The final woe “ Woe to you when all speak well of you, for that is what their ancestors did to the false prophets” (v.26) draws an even closer connection. For the Pharisees would have been well spoken of by the majority of the population, yet the gospel of Luke depicts them as “false prophets” or teachers, “who clean the outside of the cup and of the dish, but inside you are full of greed and wickedness” (11:39).

The unnamed women on the other hand, is introduced and later again called out as a “sinner” (v.37,39). Whereas in Mark she is only referred to as an “women” (v.3). This is a small yet significant change, as the Lukan author is using the sinful women to “narrativizes” the “beatitudes” (Lk. 6:20-22). These beatitudes state blessed are the poor, hungry, and those who weep (vv.20,21). The sinful women would likely have represented all these characteristics. She is especially connected to the verses “Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven” (v.22,23a). The women was being ridiculed for her acts of worship to Jesus and should also be excluded as she is a “sinner.” Yet instead Jesus forgives her of her sins as she has showed great love and acted on the golden rule, “Do to others as you would have them do to you” (v.31).

We see another common trend when the Pharisees challenges Jesus divinity, by saying “If this man were a prophet, he would have known who and what kind of women this is who is touching him- that she is a sinner” (v.39). Jesus offers a short story in response about two men who both had larger debts, yet one mans was significantly larger than the other. When they could not pay the creditor cancelled both of their debts. Jesus then ask, which one of these men will show more love (vv.41,42).. The Pharisees replies the one with the great debut (v.43). This story is connected to the ideas in chapter six of “Forgive, and you will be forgiven” (v.37b), and “bless those who curse you, pray for those who abuse you” (v.28). We see the ideas of mercy and forgiveness being acted out in this story.

Jesus then explains to the Pharisee how upon entering his house he has given him no water to wash his feet, no kiss, and did not anoint his head with oil. Yet the woman has gone above and beyond to offer all of these to Jesus in an extraordinary fashion. I think you can connect this to the teaching of “Why do you see the speck in your neighbor’s eye, but do not notice the log your own” (v.41). The Pharisee is pointing out that this women is a sinner, yet he has gone to no such lengths to offer “worship” or hospitality to Jesus as she has. This ties back to the idea of practice what you preach. The Pharisee has offered little of what he has, while this woman has offered everything she has.

I think this really is what discipleship looks like to Luke. Being a disciple is about offering all you have and in a sense asking nothing in return. It is not about the speaking of lofty words and doing good deeds to lift oneself up. But loving your enemies, by doing all you can to help them. We see these ideas of discipleship continually “narrativizes” throughout the remainder of the gospel. Those who are true followers of Jesus obey his commands. The parable of the fig tree shows this. “No good tree bears bad fruit; nor again does a bad tree bear good fruit; for each tree is known by its own fruit” (6:43a). If you really are a good tree, follower of Jesus, you will have good fruit, you will live out these commandments. For we are known by our fruit, Jesus will know you by your actions.