The Widow and the Judge

 

The Widow and the Judge (Luke 18:1-8)

(In no other Gospel)

1. Cultural, political and theological background

   1. Cultural and Political

      1. Please refer to previous lessons

      2. Widows were the most vulnerable in society

      3. Culturally it was, and still is, a shame/pride culture in which behavior is guided by a shared community sense of shame and honor more than individual loyalty to an abstract principle of right and wrong, just or unjust.

      4. Women did not do legal things but were represented by a male (unless none existed)

      5. At that time, other than the roman overseers, Judges were all powerful

2. Overview

   1. Luke was written between 63 and 68 AD... almost a full “generation” after Christ's time here.

      1. The apostles, disciples and followers expected Jesus to return very soon after his ascension

      2. Many Christians had already died while still waiting for Christ's return

      3. Doubt, questioning and insecurity had already set in by the time of Luke's writing

   2. Luke's primary target audience were the Christians of his time who were starting to lose hope and whose faith was perhaps beginning to evaporate (everyone needs a bit of confirmation)

   3. This parable comes directly after Jesus' description of the coming of the Kingdom of God and should be seen as an addendum to that: keep your hope alive for the coming Kingdom of God

   4. Immediately following this parable is the parable of the Pharisee and the Tax Collector. - the male/female paring of stories/parables/encounters

      1. In both there is vindication/justice

      2. In one, a saint (widow) is vindicated. In the other, a sinner

      3. both saint and sinner are compared to an antithesis

   5. There is a common core to both the parables: vindication and/or justification

   6. The opening sentence frames the parable and should lead the reader to the intended meaning

3. The parable

   1. 18:1 - … should always pray and not give up. Luke tells us what this parable's is about

      1. implies persistence, which is how many see this parable

      2. Taken in context, directly after the disciples asked Him, “Where, Lord,' it is problably more appropriate to see this as a message to stay the course and not give up hope.

   2. 18:2 – The Judge: may not be corrupt, but certainly uncaring

      1. Did not fear God... remember, that was a shame/pride culture and identity was established through community-shared values. No sense of right or wrong and he probably was a good Jew.

      2. Did not care about men. He was as powerful as a Jew could become, and most likely rich

      3. Obviously, you could not appeal to him “for the sake of God”, nor “for my sake”

   3. 18:3 – the Widow: most helpless and vulnerable person possible (non-outcast?)

      1. Women were represented in court by a male relative; therefore, she was without family

      2. She returned time-after-time (number not given) but did not lose hope for her cause

      3. Yes, she was persistent, but this does not mean that we will get what we want if we pester God enough with our desires. It means: do not give up.

      4. Another, translation says, “Vindicate me from my adversary” - perhaps a more meaningful translation

   4. 18:4 Judge – acknowledges his own lack of care about both God and man

   5. 18:5 Judge gives in to her need for judgment (or vindication

      1. It is tempting to see the Judge as representing God, but he is not. God does not share his lack of care or love for others. The point is that if such an awful man will vindicate (judge), than we know that God, who does love us, will vindicate/justify us.

      2. The widow keeps bothering him. This is not the main theme of the parable, nor is it the reason the Judge finally does his job

      3. Another translation problem. Although many translation use “wear me out” for a key Greek word in the parable, another, perhaps more telling translation is “strike me in the face” - or slap? In that culture such an act would be a humiliation. The Judge would have been shamed into acting. Bringing shame is still a big thing in the Middle East and sometimes results in “Honor Killing”

      4. It is very possible that the Judge finally vindicated her to avoid public shame for not.

   6. 18:6 – Just as Luke gave an introductory guide to understanding, now Jesus provided even more insight, drawing attention to what the Judge says in 18:5 – the key focal point

   7. 18:7 – Jesus' explanation

      1. Implied comparison is not that the Judge represents God, but that God is not the uncaring, callous Judge. He will provide justice (vindication)

      2. Justice to His “chosen ones” who persist (do not give up... not the same as nagging). HOPE

      3. Again, a difference in translations. “Will he keep putting them off?” is rhetorical. Some translations, “He will not keep putting them off.” A declarative statement.

      4. Another translation for the Greek word translated as “putting them off” is “Push anger far away” which can also mean “patience”

   8. 18:8 – Is Jesus revealing that he understands the reality that some will give up hope?

   9. Additional key notes or observations

      1. the hero of the story is a woman(!) Presented as a model to emulate in regard to confidence

      2. Persevere in heartfelt, fervent prayer and God will come with joy and grant them vindication

      3. Persistence is important, but if God responds with an alternative answer, we mus say: “Thy will be done” and accept the new situation

      4. Unlike the woman, the believer faces a loving Father not a capricious Judge

      5. God will vindicate/justify both saints (the widow) and sinners (tax collector)

      6. Ultimate vindication/justification is assured in spite of our failures because of Christ.

      7. The closing line warns us to be diligent and not let faith evaporate from the World.

   10. Additional notations

       1. Luke assumes the reader understands:

          1. The reader knows and accepts John the Baptist's teaching that leadershi9p obligates you to work justly, especially on behalf of the poor and weak.

          2. The reader would know that the parable is to encourage Christians to persevere in their faith against all odds

       2. Even in corruption, God's will will be done (John 19:11; Romans 13:1; Peter 2:13)

       3. We must never give up hope, even in an evil and corrupt world (Only God can bring about justice in an evil and corrupt world)

       4. The parable offers hope to those among us who are reluctant to address God with our petitions

       5. Again, looking at what came before (coming of the Kingdom of God) and after (the Pharisee and the tax collector) this is a message of hope.

          1. Hope for the vindication of and justice for the believers

          2. Vindication for both saints (widow) and sinners (tax collector)

          3. encouragement to keep our faith and not let it fade or evaporate

4. Next: The Parable of the Wise and Foolish Young Women (Matthew 25:1-13)

In the House of Simon the Pharisee

 

Jesus and the Woman in the House of Simon the Pharisee (Luke 7:36-50)

(Not specifically mentioned elsewhere)

1. Cultural/Social, political and theological background

   1. Cultural and Political:see previous handouts

   2. Theological: Issue of Forgiveness (OT understanding: full compensation must be made)....

   3. Cultural/Social

      1. Hebrew culture full of various requirements, conditions, understanding and expectations

         1. Hair on head symbolized spiritual power

         2. Women obliged to cover/braid their hair in public (reason for divorce!)

         3. Husbands first saw their brides un-braided hair on their wedding night. Sexual overtones

         4. Touching, or even acknowledging taboo

      2. Hospitality (Question: nightly, where did Jesus and the apostles sleep? Who fed them?)

         1. Definition of Inn (three different words in Greek each meaning something different)

         2. Upon guest entering a house a guest would be greeted with a kiss then (if for a meal) would take a designated place around the tridinium. Only after their host or eldest man had “reclined” or taken their seat would a guest sit down. Oil and water would be provided to bathe and anoint the dirtiest part of the body (that which is furthest from the spiritual crown). Finally, if possible, perfume would be applied to feet. Only after everyone had been cleansed would grace be given and the meal started.

2. Overview and initial observations

   1. Ring composition with embedded rings: the action of woman, the parable, rebuke of Simon

   2. May have actually been written before the Gospel itself (given to Luke 56-58? AD)

   3. Important issues to address

      1. Why was Jesus invited to the Pharisee's house...

         1. Confrontational or Simon's desire to correct/instruct a young upstart?

         2. Curiosity to delve deeper into the upstart who declared Himself a prophet?

      2. The woman knew of Jesus and had already received forgiveness. Her acts were those of a grateful person. Forgiveness came before the acts of thanksgiving (salvation/acts)

      3. The woman was already at the house when Jesus arrived (vs. 45)

      4. Why was the woman allowed in? “At traditional Middle Eastern village meals, the outcasts of the community are not shut out. They sit quietly on the floor against the wall, and at the end of the meal they are fed. Their presence is a compliment to the host who is thereby seen as so noble that he even feeds the outcasts of the community. The Rabbis insisted that the doors be open when a meal was in progress lest you 'lack of food' (I.e lest you shut out the blessings of God)”

      5. The woman did not come to be saved/forgiven but to show gratitude

      6. Important connections:

         1. May be used to support Nicolaitans (Rev 2:15)

         2. See Hebrews 10:26-27

3. The encounter:

   1. (vs. 36) – Opening scene/Introduction

      1. No greeting provided (did Pharisee see Jesus as outcast unworthy of kissing?)

      2. “Took his place at the table” or sat at the table or “reclined” at the table.

      3. No reference to protocol. Reeks of humiliation

   2. (vs. 37-38) The embedded ring composition of woman's action

      1. Evidently, the woman already knew of Jesus and most likely had already been forgiven?

      2. What is the significance of the “alabaster jar of ointments/perfume” (also: came prepared)

      3. If she sat behind Jesus, it implies Jesus was reclining (to sit would imply teaching)

      4. Significance of hair: loose/un-braided. Symbolism of marriage.

      5. She could have used robe she was wearing (customarily very long and flowing) but didn't

      6. Cultural/Social taboo of woman's actions and what was expected from Jesus. His choices:

         1. Reject her – the only one who recognized his humiliation and his identity

         2. ** appologize for her behavior (most expected) and have her removed

         3. Defend her – which he does

   3. Jesus accepting the woman's actions/praise acknowledged and cofirmed her judgement of Him: He was/is the divine presence of God. His body was the temple. Jesus did not repremand her and tell her to take her thanksgiving to the Temple and offer a proper sacrifice.

   4. (vs. 39) Simon's reasoning reflects Pharisee's expectations of a prophet

   5. (vs. 40) Significance of phrase, “Simon, I have something to say to you” (Blunt speech)

   6. (vs. 41-42) – embedded Ring Composition of short parable

      1. Creditor is God and the two debtors are the woman and Simon

      2. Neither is able to repay the debt (Jewish concept of forgiveness)

      3. Both debtors forgiven (woman is forgiven, do not know about Pharisee)

      4. Debtors both respond with love... forgiven much, much love; forgiven little, little love

   7. (vs. 43) Judgement, and possible source of Nicolaitan Heresy

   8. (vs. 44-46) Jesus rebukes and humiliates Simon – turning the tables

      1. Straight line Hebrew parallelism, 6 lines

      2. Points out Simon's lack of customary hospitality (shaming him... very significant in culture)

      3. Comparison with woman's actions points out that she recognized the not-so-subtle humiliation and belittling of Christ and stepped in to correct (hence the tears on His behalf)

   9. (vs. 47) Creates questions and perhaps incorrect understanding

      1. Jesus' expression of love for woman was costly (Simon and others must have been enraged)

      2. Those for whom much is forgiven have much to be grateful for.

      3. To be forgiven, a transgression is to be confessed. This creates an awareness and should make us even more grateful for the forgiveness given to us, and in turn increase our love toward God.

      4. This does not mean, “sin more to receive more love(grace)”

      5. Remember, the womans actions were a result of her being forgiven, She was not forgiven because she washed Christ's feet.

   10. (vs. 48) Only God can forgive sins! An outragous act!

   11. (vs. 49) Simon and his guest choose unwisely

       1. Could have chosen to recognize Jesus' authority. Without saying anything woman was witness

       2. Instead, they shifted their displeasure from woman's sins and mistakes to what they perceived and Jesus' “mistakes” in not acting pr)operly (as a guest or prophet

       3. “Deny the message and attack the messenger”'

   12. (vs. 40) Clarification. The woman's salvation was through faith (before scene happened)

   13. Woman demonstrated Paul's concept: intellectual assent, daily walk of trust, obedience

4. Additional notes (probably will not have time to address):

   1. Woman demonstrated trust and a willingness to share Jesus' pain (humiliation)

   2. A selfless act of love and courage

   3. Story shows faith, obedience, courage, forgiveness, salvation and peace

   4. In this story, the woman is elevated and a niche is created within Jesus' followers

   5. there is a messianic agenda: share Christ's suffering and become like Him

   6. Actually two types of “sin” - debts and transgressions – are addressed.

5. Next “Special Topics” will delve into the parable of the widow and the judge (Luke 18:1-8)

Jesus and the Adulteress

 

Jesus and the Adulteress (John 7:37-8:11)

(In no other Gospel... Often not including 7:37-52)

1. Cultural, political and theological background

1. Cultural and Political

   1. Although almost equal legally, women were seen as inferior except when a good wives.

   2. Middle East was and still is ”shame-pride culture” where the honor of the family/clan is paramount and leads to honor killings and generational feuds.

   3. The honor of a family was very much grounded in the fidelity of women

   4. Blood lines very important so identity of the paternity of children essential which is one reason for harsh punishment of adultery

   5. Delicate balance of forces: soldiers patrolled constantly and paced above the cloister ready to stop any possible form of violence, uprising, unrest

   6. Jews forbidden to impose death sentences – demanded by Mosaic Laws for many offenses

2. Theological timing/Mishnah central redemption through substitution Issah

1. 1 “Here is my servant,” whom I uphold, my chosen one in who I delight; I will put my Spirit on him and he will bring justice to the nations. 2 He will not shout or cry out, or raise his voice in the streets. 3 A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice; 4 he will not falter or be discouraged till he establishes justice on earth.

   Essential for understanding this passage: Is 42:1-4

1. Timing is important:

   1. 7:37-38 last day Sukkot (festival of Booths)

   2. The day of event was considered a Sabbath

2. Jesus demonstrated deep understanding of Mosaic Laws and their interpretation (Mishnah 200 a.d.)

3. Essential to connect our sins with Christ's death and ultimately our redemption (example of captured generals of Rome) – one of seven ways in which our sins are tied to Christ's sacrifice.

4. Important issue: why is this story only found in John's Gospel, and why do some of the early copies omit it entirely? Is this a true story?  (hint: early manuscripts were written by hand for wealthy individuals/powerful individuals for whom this story may have proven problematic)

1. Overview and Importance of John 7:37-52

   1. Sukkot (Festival of Booths)

      1. Also, Feast of Tabernacles, seventh and last festival on the Jewish Biblical calendar (Lev 23)

      2. Instructed to live in temporary shelters for seven days

      3. Remembrance of God's provision in wilderness and a looking forward to promised Messianic age

      4. Celebration starting on 15^th day of the seventh month of Jewish calendar (Tishrei)

   2. Narrative starts on last day (completion or suggestion of fulfillment)

   3. Jesus' paraphrasing of Isaiah 55:1-4 had an impact because of the implication causing:

      1. The Scribes and Pharisees immediately ordered Jesus to be arrested

      2. The crowds were divided with some seeing Christs as possibly the Messiah while others...

         1. Same implications made by Rabbi Hillel

         2. There were others at that time claiming leadership of the Jews

      3. Debate about the genealogy and origin of interest but not part of today's lesson

   4. Why didn't the Temple Police arrest Jesus (John 7:46)... also tells why division?

   5. Obviously, the encountered enraged the Scribes and Pharisees, but why?

      1. Basically, see crowd as uneducated (do no know the law)

      2. Believe they are accursed (by whom and for what end... or just unmanageable?)

   6. Nicodemus attempted to defend Jesus using the law, but was shut down (weak defender?}

   7. Knowing that He had enraged the Scribes and Pharisees, Jesus still returned the next day

2. Strategy of the Scribes and Pharisees, and why

   1. The Scribes and Pharisees had been shamed by the implied reference to Isaiah 55 and probably saw it as a challenge to their authority made on their own turf.

   2. They needed to redeem their prestige and disgrace/shame/humiliate Jesus (cultural thing)

   3. They needed to rid themselves of the troublesome Jesus

   4. Confrontation using the woman

      1. Initial problems:

         1. One wonders how they “caught her in the act” since they were supposedly righteous men

         2. One wonders what happened to the man, who must have been known

      2. the Scribes and Pharisees saw only two possible outcomes to their entrapment:

         1. Jesus upholds the law (Lev 20:10), condemns the woman to be stoned and is immediately imprisoned by the ever present Roman Military for inciting a crowd. Thus removing him from society and regaining their power. Jesus is shamed and loses his following.

         2. Or, Jesus declines to condemn and by so doing shows contempt for the Mosaic Law. Again, the Scribes and Pharisees regain their power, Jesus is discredited and loses his following

   5. Important to note that the festival ended the day before, so the day of this confrontation was also considered a special Sabbath and all the rules/laws of the Sabbath were in place.

3. Jesus' response, a practical example of redemption

   1. Jesus writes in the dust (it is a Sabbath, but writing in the dust is not considered work)

   2. No one knows what Jesus wrote, but we can infer from what follows that he referenced the law

   3. Jesus' challenge invokes Isaiah 53:6 and Ecclesiastes 7:20 which creates a problem

      1. If anyone starts the stoning process, they proclaim themselves sinless, contrary to scripture

      2. But, if they do not start the stoning, they acknowledge their own sinfulness

   4. Why did Jesus begin writing in the dust again? Was it to avoid seeing the Scribes and Pharisees' humiliation? He does not gloat over his success nor does he make matters worse for them.

   5. This is a story of selfless love and how redemption works

      1. By publicly humiliating those powerful men, Jesus redirected their condemnation of and anger toward the woman to himself, accepting. Paying the price of her sin. See Isaiah 42:1-4

      2. Jesus demonstrates the life-changing power of costly love

      3. The woman was “redeemed” from a violent and painful death by Christ redirecting the anger

   6. Jesus' final words to the woman neither condemns her nor does he give her a formal acquittal – he refuses to judge her (we are left not knowing the woman's response to the final words nor what happened to her. Did she change her ways?)

4. What does this reveal about Jesus?

   1. Compassionate. The woman's sinfulness in no way diminished his willingness to save her

   2. Brilliance and astuteness in dealing with conflict from a political and institutional weak position

   3. Courage to return to the temple and accept the challenge made by those in authority

   4. Knows and accepts the law (writing in dust, quoting scripture) but removed the penalty for her sin

   5. Jesus showed that He knew the law, but did not judge, condemn or condone but acknowledged the sin and redirected the anger to himself – redeeming the woman by taking the anger toward her to himself

   6. Jesus called for a reformation both for the woman (… sin no more) and her accusers. He forced the crowd to exam themselves and thus discover their own need to reform.

   7. “Jesus lives out a core meaning of the cross. He offers the woman a costly demonstration of unexpected love. The reader is obliged to reflect on how the woman in the story may have responded, and in the process think deep thoughts regarding his or her response to the costly love of God offered on the cross to the world (Jn 3:16)”

5. This is also an example of substitution, one person substituting themselves in place of another (share)

6. Importance for today – our redemption story

   1. Like the woman, we have been caught in the act of sinning by God Himself

   2. Like the woman, the law says we must die for our sins

   3. Like for the woman, Christ is taking onto himself the consequences of our sins (out of love)

   4. Like the woman, the Scribes, the Pharisees and all in the crowd, we are challenged to reform.