All four Gospels tell the story of a woman who anoints Jesus. There are variations in the tellings. Apparently a woman did anoint Jesus, but the other evangelists place the event in a different setting. Despite the differences each gospel has Jesus anointed only by a woman. The other anointing is at his baptism when he is anointed by the Holy Spirit.
In the other Gospels the anointing takes place as a prelude to Jesus’ passion in Jerusalem. In Luke, the anointing occurs when Jesus is up north in Galilee at the Pharisee’s house. Because of Luke’s artistic telling his story is the one fixed in our imagination. The woman is unnamed, though she has been mistakenly identified as Mary Magdalene. She is called “a sinful woman” and some have drawn the conclusion that she was a prostitute. But she could have been one of the Gentiles, those considered sinful by the Jews; or, she may have been sick, which some would have seen as a punishment for sin.
Hospitality is an important virtue in the Gospels. Jesus’ hospitality to sinners and prostitutes was criticized by the religious establishment (“This man welcomes sinners and eats with them.” — Luke 15:2) Simon, the Pharisee, seems to offer hospitality to Jesus, but it is only a superficial welcome. While he invites Jesus to his home, he does not fulfill the basic duties of a host by offering a kiss of welcome, water for the washing of the guest’s feet, and an anointing with oil.
Earlier in Luke, when Jesus’ parents present him at the Temple, Simon tells Mary that her son, “is destined to be opposed — and you yourself shall be pierced with a sword — so that the thoughts of many hearts may be laid bare (2:34 — 35). Which is what happens in today’s account: Simon, the religious zealot’s thoughts are revealed; he is not thinking the way God thinks.
By telling the story early in the gospel Luke is illustrating two reactions to Jesus’ ministry: sinners responding to his offer of mercy and the religious authorities resisting him and his message. The story is another illustration of Jesus eating and drinking with sinners: some, like the woman, have been forgiven much; others, like the Pharisee have been forgiven little. The woman gets it; the Pharisee doesn’t. Jesus’ forgiveness is offered to both, but only the woman, the greater sinner, accepts it.
The light of love shines through the woman’s gestures. There has been a long-standing debate about the dynamics of this passage. The interpretation I heard through my life is that her great love earned her forgiveness. This perspective stirs up theological debate about works and grace. It makes her “work” of love the reason she has “earned” forgiveness.
Another perspective, addressed by Paul today, says “a person is not justified by works of the law, but through faith in Jesus Christ….” Perhaps the “New Revised Standard Version Bible” suggests this second interpretation. The NRSV quotes Jesus saying to Simon, “Therefore, I tell you, her sins which were many, have been forgiven; hence she has shown great love.” This more clearly states the work of grace by suggesting that the woman had a previous experience of forgiveness which caused her to seek Jesus out and resulted in her extravagant gesture of love towards him. The word “hence” in the translation underlines this sequence: forgiveness precedes the loving gesture. The woman is expressing gratitude for what God has done for her through Jesus.
Do we realize the free gift of forgiveness that God has given us over and over? Doesn’t that recollection stir up gratitude in us? Grace has been freely given and this Eucharist of thanksgiving is our response. What has God done for us? — Loved us, despite ourselves. What can we do in return? — Show that love by gifting others with similar love.
Sometimes, like the woman, our gestures of love can be risky. We may have to express that love even under criticism from those around us. “She doesn’t deserve your forgiveness.” “What has he done for you that you are so kind to him?” “Those prisoners don’t deserve a break, as far as I’m concerned.”
Simon was well trained in the distinctions that separate “us from them” — the sinful from the righteous — the clean from the unclean. We have also learned that lesson well, evidenced by our treatment of the undocumented, addicted, prisoners, transvestites, homeless etc.
Simon, the host, did not offer true hospitality. What could have been his reason for inviting Jesus to his home anyway? Did he do it out of sheer social responsibility? Was it expected that a local religious dignitary should host a visiting itinerant preacher? Had he heard of Jesus’ recent miracles and teachings and want to scrutinize his orthodoxy? The host Simon was not much of a host — but Jesus was.
Even though Jesus was a guest in Simon’s home for a meal, he hosted the woman. He did what he was constantly blamed for doing — welcoming sinners. Which is what he is doing for us at this Eucharist. We enter this house conscious of our past failures and sins. Still, we have been invited by the Lord to dine in his house. Here we receive forgiveness and good food to build us up and strengthen us as the Lord’s disciples. We welcomed guests join with the woman and the other invited guests in praising our Lord, the host who speaks words of welcome and forgiveness and who feeds us lavishly from his table.
When Jesus began his public ministry he first preached at the synagogue in Nazareth (Luke 4:14-30. There he announced “A year of favor from the Lord” (4:19). He declared the beginning of a Jubilee year when debts would be canceled and humans would act more compassionately towards one another. Love requires generosity as we are sent on mission to extend the forgiveness we have received to others. We do our best to unburden them from the weight of racism, poverty, war, injustice etc. A Jubilee year requires this and Jesus is fulfilling the mission he announced earlier, to declare “A year of favor from the Lord.”