Having given Timothy instructions on the qualities needed for “bishops” and “deacons”, Paul goes on with some advice for Timothy himself (1 Timothy 4:12-16). First, Paul tells him not to allow anyone to look down on him or ignore him because of his youth. It is believed that Timothy was no older than in his mid-30s (about the age of Jesus during his ministry). His leadership was called into question by older members of the community. We have seen that, in general, the leaders of the churches were called ‘elders’, because they were ‘senior citizens’. Timothy is to counter this age disadvantage, not by exerting his authority or throwing his weight around, but by the way he speaks and behaves. He will have the greatest influence by his display of love for all, the evident depth of his Christian faith, and his “purity” which includes not only sexual propriety, but integrity in general. He is to be a totally transparent person. It is a recipe for any Christian leader today.
While he waits for Paul’s arrival, he is to devote himself to reading to the people, presumably from the Old Testament, and from the Christian tradition that had been gathered by that time. Paul also reminds Timothy that he has been given, by the community, a solemn mandate and a charism to carry out his mission of church leadership: “Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders.” With this laying on of hands, Timothy is endowed with a special grace and authority to carry out his special ministry.
The gift is also given “through prophecy”. The ‘prophet’ was a person highly esteemed in the Christian communities of Paul’s time. In Paul’s list of charisms in the First Letter to the Corinthians, ‘prophets’ are listed immediately behind ‘apostles’ in importance, ahead of teachers, healers and administrators (see 1 Corinthians 12:28). The prophet did not just foretell the future. He or she was one who could communicate a special message of encouragement or warning from God to the community. It is likely that Timothy’s being chosen for his special ministry was the result of such a prophetic utterance. Since the day on which he received the imposition of hands, Timothy has had a permanent charism (grace-gift’) that consecrates him to his ministry.
The advice Paul gives to Timothy can be applied in large measure to all of us. We should not judge others or allow ourselves to be judged merely on the matter of age, whether we are young or old, or on any other prejudicial stereotype—being a woman, disabled, member of a religious or ethnic minority, our sexual orientation or anything else. The quality of our Christianity is ultimately judged by the way we externally live our Christian calling, not just by what we say, or the authority labels we attach to ourselves. As Jesus said about the Pharisees: “…do whatever they teach you and follow it, but do not do as they do, for they do not practice what they teach” (Matthew 23:3). We, too, need to recognize and reflect on the unique gifts we have been given by which we are called to serve the community. The quality of our external Christian witness depends a great deal on an interior life enriched by reading, reflection and especially regular prayer. We cannot enrich others with something we do not have. That, in a nutshell, is Paul’s advice to Timothy—and to each one of us.
Today’s Gospel passage (Luke 7:36-50) is one of the most striking scenes in the whole of the Gospel. It is a story only found in Luke, and, in a way, it is strange that it is not otherwise recorded. It is not the same as the anointing of Jesus at Bethany, described by Matthew (26:6-13). Perhaps to some, especially Jewish readers, it was a little too daring and close to the edge because it is a highly intimate story in which Jesus is deeply involved.
We are told that a Pharisee—his name is Simon—was keen to have Jesus eat at his house. The word ‘Pharisee’ means ‘separated one’ and they numbered about 6,000 throughout Palestine. They taught in synagogues and, as their name implies, they saw themselves on a higher level of religious observance than their fellow Jews. They believed that interpretations and rules handed down by tradition had virtually the same authority as Scripture (see Mark 7:8-13). As a result, they were constantly bothered by Jesus’ behavior.
Jesus accepted the invitation. He joined Simon and others at the table. We should notice that Jesus accepted invitations from both Pharisees and tax collectors. Both were equally deserving of his love and service. The guests would be reclining on couches, rather than sitting, as was the fashion of the day. This helps to explain what is going to happen.
It is not clear whether what happened next was totally spontaneous or whether it was part of a conspiracy to put Jesus in a compromising position. What is clear is that the woman’s own intentions were sincere. We are told that she was “a sinner”. She was eager to meet with Jesus and heard that he was dining at Simon’s house. So she burst in, bringing an alabaster jar of ointment (probably quite expensive) and came up to Jesus from behind. She immediately began crying and her abundant tears bathed Jesus’ feet. She then began to dry his feet with her long hair. The fact that she wore her hair down or let it down in public itself indicates that she was a ‘loose woman’. She kissed the feet of Jesus and poured the ointment over them.
Simon, whether he had planned the intrusion or not, was deeply shocked at the extraordinary scene that was playing out before his eyes and the guests in his house. If Jesus was really a prophet, he thought to himself, he would know what kind of a woman this was who was touching him. She was a sinner, and no good person, least of all a rabbi, should allow anything remotely like what was taking place.
Jesus, fully aware of what was going on in Simon’s mind, tells him a story about two debtors. One owed a large amount and the other a smaller amount. However, the creditor wrote off both debts. Which of the two, Jesus asked, would be more grateful and appreciative? Obviously the one who had been remitted the larger debt, said Simon. “You have judged rightly,” replied Jesus and then went on to apply the parable to the present situation. In the process he indicates something that Simon had probably not thought of—that he, too, was a sinner, even though to a lesser degree. This was true because Simon had been guilty of not extending even the ordinary courtesies of hospitality to his guest. Jesus said to Simon: “I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment.”
Now comes the point of the story. Jesus says: “Therefore, I tell you, her many sins have been forgiven, because she has shown great love. But the one to whom little is forgiven loves little.” Turning to the woman at his feet, Jesus says: “Your sins are forgiven.” The guests at table begin to ask each other: “Who is this who even forgives sins?” Jesus continues, saying to the woman: “Your faith has saved you; go in peace.”
This is an extraordinary story. Jesus shows amazing composure and inner security and freedom during the entire episode. He shows absolutely no signs of being uncomfortable or embarrassed. He does not pull away or tell the woman to stop what she is doing. Here is this woman, known to be a public sinner, who comes in and weeps over him, wipes his feet with her hair and keeps kissing them passionately. The other guests are highly disturbed, shocked and probably embarrassed, but Jesus remains perfectly at ease. He knows what the woman is doing and why; he is not worried about what others might think she is doing. Jesus knows that the woman is expressing both sincere repentance and a great affection for Jesus. She is expressing her repentance in the only way that she knows. She is a highly tactile person; it is part of her way of life. Simon obviously thinks that what she is doing—and Jesus’ acceptance of it—seems at the very least, unbecoming, and at the worst bordering on the obscene.
But Jesus says her sins are now forgiven. It was really the passionate love she was showing which indicated that she had won forgiveness. Love and sin are incompatible; they cannot co-exist in the same person. She was loving Jesus so much that at that moment that she could not be a sinner. Simon could not see this. His concept of sin was purely legalistic, but for Jesus it is relational. At this point her immoral past was totally irrelevant. In our society, wrongdoers can be stuck with labels often for the rest of their lives irrespective of how they have changed. God does not work that way. He deals with us as we are here and now. What I did yesterday does not matter. All that matters is what I am doing now, how I am relating to God and those around me right now.
We remember the man who died beside Jesus on the cross. He had led a terrible life and was now being executed for his crimes. Yet he appeals to Jesus and is promised that he will go to God hand in hand with Jesus. Unfair? Fortunately, God’s ideas of fairness are not ours. We see how God, in Jesus, always tries to rehabilitate and not to punish. Punishment destroys—God’s desire is that we all be made whole and experience inner peace and harmony.
May God Bless You and Grant You His Peace!