In Luke’s Gospel, meals are significant moments of teaching and revealing (see also 5:27-39; 6:1-5; 7:31-35; 9:10-17; 10:38-42; 14:1-15:32; 19:1-27; 22:14-38; 24:13-35, 41-49). All these references carry some eucharistic connotation — what Jesus did at mealtime during his earthly ministry, he continues to do when the Church gathers for the meal of the eucharist.

The point of the comparison Jesus made between Simon the Pharisee and the unnamed sinful woman is not who has the greater sinfulness. It is rather, who has fulfilled the conditions for forgiveness. To be forgiven requires first the realization of one’s sinfulness, and one’s overwhelming need for God’s loving pardon. Self-righteousness, although it breaks no law, is in many ways the greatest sin because it is the final door by which persons lock God out of their lives. Those who are perfectly satisfied with their own goodness do not need God. But climbing to heaven on one’s own ladder is an illusion, and is really what hell is all about. Only faith — unconditioned acceptance of God into one’s life — has the power to raise one out of self-centeredness, and that is the heart of forgiveness (vv 48-50).

The Pharisee’s indignation at Jesus’ acceptance of the woman’s act of service came from an interpretation of Dt 23:19, prohibiting the acceptance of votive offerings from prostitutes. Laws such as this are needed in a society, and the law itself was not criticized by Jesus. But, he emphasized that laws are not the ultimate standard of right and wrong — they must reflect what is right, they cannot create what is right. Laws must serve reconciliation between God and people, not substitute for it.

The final few verses (8:1-3) offer a delightful and challenging view of the place of women in the life and ministry of Jesus — a subject especially dear to Luke. It is certain that the Twelve (apostles) were men — they are all named in the Gospels; but it is also obvious, even though we don’t often think about it, that whenever the word "disciples" is used in the Gospel, it refers to both women and men. Contrary to the Jewish traditions of his day, Jesus fully accepted the participation of women in his ministry. By the way, there is no indication whatever that Mary Magdalen is the woman who anointed Jesus’ feet, nor is she Mary of Bethany (see Lk 10:38-42; Jn 11), although John gives a similar anointing story about her (Jn 12:1-8). The rest of chapter 8 and first part of chapter 9 are omitted from the liturgical readings this year, but parallels are found in Year A, Fifteenth Sunday; and Year B, Tenth, Twelfth, Thirteenth and Fifteenth Sundays. The important event of casting out the "Legion" of demons from the Gerasene man (vv 26-39; see also Mt 8:28-34 and Mk 5:1-20) is omitted altogether from the Sunday lectionary. The event arouses antagonism in the neighbors, but inspires discipleship in the man who had been healed, who sought to follow Jesus like the woman of 8:12. However, Jesus has other plans for him — to proclaim the work of God among his own people.

Read all of 2 Sm 11-12 which tells of David’s sin and repentance. The few verses chosen for this reading do not do justice to the event, but do reflect both themes of anointing (= pouring oil on a person) and wholehearted repentance found in the Gospel. Among the Israelites, kings (see 1 Sm 10:1; 16:12-13) and priests (see Ex 29:7; 30:30; Lv 8; Ps 133:2) were anointed as the initiation into their ministry. Prophets were said to be anointed by the Spirit (see Is 61:1). In fulfillment of these three roles, Jesus is called the Christ (= Messiah, the Anointed One). A good antidote to our self-righteousness would be to reflect that the only actual, physical anointing that Jesus received was from an admittedly sinful woman.

Through the prophet Nathan in this reading, the Lord assures David — and us — that he does not seek revenge or retribution for sin, but he does challenge us to acknowledge our sinfulness and turn to him in repentance to be healed.

This penitential psalm emphasizes the importance of admitting one’s sinfulness as the condition of forgiveness. Response: "Lord, forgive the wrong I have done."

The New American Bible titles this section "Paul’s Basic Teaching." Paul concentrates on the death of Christ as the pattern for the whole Christian life. As the pattern from which the Christian life takes its shape, the death of Christ is the source of justification, which means being made in right order before God. Life in union with Christ’s death leads to resurrection, and challenges every Christian to rise above human limitations embodied in law.

1. How is true repentance like "dying a little"? Could it be, then, that the refusal of salvation (as the Pharisees did) is refusing to die?

2. According to Paul, why did Jesus die?