Esegesis Luke

Luke is believed to be written after the destruction of Jerusalem around AD 80-85. The audience of Luke would have listened to the stories through the oral tradition of the time. Robert C. Tannehill, the author of the Abingdon New Testament Commentary on Luke, believes the 1st century audience was a group of Churches of diverse social composition with varied ethnic and religious backgrounds, social status and wealth. The audience included Jews, Gentiles, women, men, wealthy, and poor individuals. This exegetical exploration of Luke 7:36-50 provides a detailed overview and commentary, which will create the foundation for my sermon to be preached on April 22, at the …… .

Tannehill views Luke as a “unitary narrativ

There are so many directions to take when looking at Luke 7: 36-50 for a sermon. Evaluating the characterization and the roles represented by the woman, Jesus’ multiple messages and the Pharisee’s reaction allows a deeper understanding of the different roles we play in our own lives today. Do we more closely identify with the woman who has sinned greatly or do we live a life of perceived righteousness? The parable teaches that whether they are sins of pride, prostitution, adultery, self-righteousness, or dishonesty, they are all equally forgiven by God. It is a radical thought and the ultimate promise of the kingdom of God. Paul Tillich in a sermon titled, “To Whom Much is Forgiven,” comments, “and nothing greater can happen to a human being than that he is forgiven, forgiveness is the answer, the divine answer, to the question implied in our existence.”

Jesus concludes his teaching with a proclamation that the woman’s sins, though many, were forgiven. This would have been radical to the ears of the Pharisee and the audience of Luke’s story. Simon has been shown the value of the woman’s experiences not just for her but for himself as well. Jesus’ message was the depth of God’s forgiveness despite the number and the seriousness of the sins. Tannehill says, “If Simon can accept her, the woman’s experience can revitalize Simon’s understanding of God.” However, there is a missing link at the end of the narrative as we are not made privy to Simon’s response to Jesus’ radical teachings. Jesus has carefully positioned Simon for a change of heart. Tannehill labels Simon as an “open character,” with the potential for change. The woman’s future was decided by her faith and the willingness of God to forgive all sins. Simon’s choice remains open for discussion.

Tannehill’s label of Simon as an “open character” can directly symbolize our roles today as we are poised at the moment to make our personal decision about our place in God’s kingdom. Jesus’ use of the woman, the Pharisee and his teaching parable all point to a re-imagined way of looking at the world. Jesus continually upsets normal social rules in his teachings. This practice is best exemplified by the use of a sinful woman to stand as the powerful teacher for the community. The boldness of the woman and her faith is crucial to the story. Are we bold in our own faith? Further, the vulnerability of the woman directly symbolizes the vulnerability we feel when we approach God for forgiveness. The narrative of the story and how it is beautifully orchestrated to the finale of Jesus’ pronouncement presents a narrative form from which to address the love and forgiveness of God, the required boldness of our faith, the need to give people a second look, recognition of our ongoing need for forgiveness, and the love story of Jesus and his people.

We are introduced to the female counterpoint to the story as “a certain woman in the town known to be a sinner.” She is unnamed and speaks no words in the story. However, her dramatic actions allow Jesus to teach a powerful lesson to the wo

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