Additions in Luke 7,36-50 533 Certainly, one of the major teachings offered to Theophilus had to do with the meaning of Jesus, now seated at the right hand of his Father. Indeed, most all of the Galilee phase of the Gospel (of which this story is a part) concentrates heavily on the meaning of Jesus. Thus, it is worth Luke’s effort to bring out of this story the fullest Christology possible, in this case that Jesus has, on earth (17), the power to forgive sins (18). 4. Final Aspects Which Respond to the Lucan Sitz-im-Leben Finally, we look to v. 50. The affirmation of verse can be found elsewhere (19) in the Gospel; hence, it seems to be a free-floating saying of the Lord which is attached by Luke to conclude a story he inherited. This may be the case here, but is there a reason for this addition? Does the story contain within itself a situation which calls for a resolution, a resolution presumed by earlier writers, but now made explicit by Luke? There is a social situation established by this story (20). On the one hand, we have the woman who has been forgiven her sins (and now shows gratitude for that) and Jesus who knows her to be forgiven. On the other hand, we have the city, Simon and (most likely) the dinner guests — all of whom insist that she is a sinner (21). The social tension that exists here calls for some kind of resolution. The story itself points the way to this resolution. First, Jesus’ statement, that the woman’s sins have been forgiven (v. 48), is not only informative, it is also comforting and encouraging (22). Second, reference to faith and salvation alerts us to the woman’s faith in Jesus, which leads to forgiveness (23). With faith, we are at a deeper level than the original plane of gratitude for forgiveness or forgiveness itself (24). Faith that saves is the enduring quality of the woman that will bring her to peace (25); forgiveness is just a moment on (17) Jesus has this power ‘on earth’ (ejpi; th'" gh'") (Luke 5,24). (18) Cf. TALBERT, Luke, 87-89: “The question of those at table with Jesus shapes the next phase of the discussion, ‘Who is this, who even forgives sins’? How is it that Jesus can pronounce confirmation of the woman’s forgiveness?” But the question of the table guests is not ‘how can he confirm forgiveness’, but who is this who even forgives’. Cf. F. BOVON, L’Évangile selon Saint Luc, 1–9,50 (Genève 1991) 386. (19) Luke 8,48; 17,19; 18,42. “This is a common dismissal formula”, FITZMYER, Luke, 692. (20) In regard to v. 50, PLUMMER, Luke, 214 notes: “He thus lends his authority to re- store her to society”. (21) It is a peculiarity of this story that there is no ‘objective proof’ (as in the case of Luke 5,17-26) that the woman has been forgiven. It falls to the believing reader to accept the claim that the woman has been forgiven. (22) Cf. BOVON, L’Évangile, 386, “On ne nous dit pas si la femme s’en est réjouie; sans doute parce que cela va de soi”. (23) FITZMYER, Luke, 692 notes: “Her faith is to be considered as a confidence in God”. Does she not have confidence in Jesus as well, since Luke does not allow it to be said that Jesus does not forgive sins. (24) FABRIS, Luca, 163 speaks of faith: “[La parola di Gesù]…mostra la radice pro- fonda del perdono”. (25) PLUMMER, Luke, 214 describes the woman’s journey: “…into a lasting condition of peace”. Forgiveness of sins is already enjoying a part of that final peace. Probably, Plummer refers to “peace with God” as “the lasting condition of peace”, but it is hoped that there would come about a “lasting condition of peace with the city, the Pharisee and the dinner guests”.