Luke 7:39Meaning & Commentary from the Church Fathers

The Pharisees exhibit not only hypocrisy but also jealousy. While you have Christ dining with you, fully aware of your actions, there is no envy among you; yet a sinful woman approaches Him to find redemption, and you, Pharisee, feel jealousy. It is possible that the text in question has lost its connection to its original source or the foundational teachings. This pertains to themes of repentance, as well as the figures of Herod and John the Baptist. These writings are ascribed to St. John Chrysostom and are categorized as Spurious in the Minya edition.

If the Pharisee referenced in Matthew, who sought the Lord, is identified as Simon, as noted in Luke, there is no surprise in the similarity of names. The individual spoken of by Matthew was a leper, whereas the one in Luke was not afflicted by leprosy. The former, upon receiving healing from his condition, welcomed the Lord as a gesture of thankfulness, while the latter, who was free of leprosy, did not show any sign of appreciation. The first man remains silent, yet the latter grumbles and condemns both Jesus and this woman, labeling her as a sinner, and he views her merely as a human being. Such folly! This man undoubtedly embodies the characteristics of a Pharisee.

The blessed evangelist recounts how the foolish Pharisee was indignant, muttering to himself, “If this man were truly a prophet, He would know who this woman is that has touched Him—a sinner.” In this moment, the Pharisee's pride blinded him to the truth. Rather than focusing on perfecting his own life through virtuous deeds, he chose to judge and condemn the vulnerable. Raised in the traditions of the law, he exerted undue influence and insisted that even the Lawgiver should adhere to Moses' commandments. The law instructed the faithful to remain separate from those deemed unclean, and God condemned those who, despite their positions of leadership among the Jewish people, failed to uphold this standard.

As the woman prayed and wept, the Pharisee observed her with great discomfort. Regretting his decision to invite Christ as a prophet into his home, he harbored bitter thoughts in his heart and mused, "I believed He was a prophet, a true prophet who perceives both the future and the past. Yet now it appears that He cannot see what is right in front of Him; He is just like everyone else." Referring to the sinner's wife who anointed the Lord with devotion, he questioned, "If He were a prophet, wouldn’t He recognize the life she lives, for she is a sinner?" And you, Simon, if you truly knew her, why did you permit her presence at your gathering? Even so, you could not obstruct His divine will that brought her to your feast, for you did not realize that Christ is indeed God.

And behold, there was a woman in that city who was a sinner (Luke 7:37). This narrative perplexes many, leading them to ponder whether the two evangelists were at odds with one another on doctrinal matters or whether they were simply highlighting the sacramental significance in differing terms. In the Gospel of Matthew, it recounts that when Jesus arrived in Bethany at the home of Simon the leper, a woman approached Him with an alabaster jar filled with precious ointment and anointed His head as He reclined (Matthew 26:6-7). Conversely, in Luke, the Pharisee observes, saying to himself that if Jesus were truly a prophet, He would recognize the sinner's nature and distance Himself (Luke 7:39). Meanwhile, Matthew's disciples express concern that such costly ointment was wasted. Both accounts require clarification, with a focus on prior scriptural references.

Thus, Jesus visited Simon the leper's house without shunning him, showcasing His intent to eradicate the defilement of the human condition. Bethany, which translates to "house of obedience," signifies that every location serves as a place for this obedience through acts of service. Simon's abode represents the world, with the leprous figure symbolizing worldly dominion. Consequently, Jesus descended from His heavenly glory into this realm, as He stated, As the Father has sent me, even so I am sending you into the world (John 6:57). The woman heard that Christ was in Simon's house, as her healing was contingent upon His earthly presence. Her entrance into Simon's dwelling embodies the soul or Church that has come to gather the faithful, carrying a sweet aroma (2 Cor. 2:14-15).

Matthew depicts the woman anointing Christ’s head, perhaps not labeling her a sinner, while Luke distinctly identifies her as such as she pours the ointment on His feet (Luke 7:37). They may not be the same woman, which means the evangelists are not in conflict. The apparent discrepancy can be reconciled by considering the different levels of spiritual maturity depicted: initially, she is a sinner, but then she evolves towards perfection. The Church, or soul, maintains its identity while evolving in its degree of holiness. It is essential to recognize that a soul steadfast in its pure state, which approaches God with faithfulness (Isaiah 58:2, James 4:8), and serves His Word in righteousness rather than through sinful acts, approaches the head of Christ, who is head over all (1 Corinthians 11:3). Such a soul emits the fragrance of virtue. We are the aroma of Christ to God (2 Cor. 2:15), and the righteous life glorifies Him.

With this understanding, one can appreciate that this woman will undoubtedly be proclaimed blessed wherever the gospel is spread (Matt. 26:13), her memory will remain forever, for she anointed Christ’s head with the fragrant essence of virtuous living. One who comes near to the head cannot be frivolous in their thoughts or approach unsteadily, but rather must hold firm to Christ as the true head (Col. 2:18-19). For those unable to connect with Christ at His head, at the very least, they should draw near to His feet, as the entire body, joined in unity, flourishes through the divine power of God (Col. 2:19).

The second woman might differ from the first, or perhaps she has transformed; nevertheless, she reflects our own struggles with sin. Where are our tears, our sighs, our cries? Come, let us worship and humble ourselves before the Lord who created us (Psalm 94:6), that we may approach even the feet of Jesus! Yet even now, we may not fully reach Him; the sinner stands at His feet while the righteous approach His head.

Yet, the sinner possesses incense. Show me evidence of repentance following sins! When you hear that the Righteous has entered the abode of the unworthy or a Pharisee's house, contemplate, before lauding the hospitality of the host, how to attain the Kingdom of Heaven, for since the days of John the Baptist, the Kingdom has been taken by force; those who strive for it seize it (Matthew 11:12). Wherever you hear the name of Christ, rush towards Him! Wherever you see Christ entering your inner sanctum, hasten to Him. When you discover Wisdom or Righteousness (1 Cor. 1:30) dwelling within, rush at the very least to His feet, that is, seek the edges of Wisdom! Do not hesitate to approach His feet: one woman merely touched the fringe of His garment and was healed (Lk. 8:44). Confess your sins with tears, and let the heavenly Righteousness likewise speak healing to you.

She wept at His feet and wiped them with her hair (Lk. 7:44). Perhaps that is why Christ didn’t wash His feet; to allow us the opportunity to cleanse them with our tears. Beautiful are the tears that can purify our transgressions and also water the feet of the heavenly Word, ensuring His walk within us yields fruit. Beautiful are those tears that not only atone for sins but also sustain the righteous, as they have said, My tears have been my food (Psalm 41:4).

If you cannot reach Christ's head, let Him touch your head with His feet. The hem of His garment is healing, and His feet bring restoration. Extend your hair and your entire being before Him. Consider precious the hair that anoints the feet of Christ. He who once was mightier while he had hair bears witness to this (Judges 16:17-19). It is not appropriate for a woman with her head uncovered to pray (1 Cor. 11:5-6); let her have hair with which to honor the feet of Christ. With her beauty and dignity, let her wipe the feet of Wisdom, allowing her hair to be nourished by the dew of divine power, sealing her affections upon the feet of Righteousness. Much merit belongs to the woman of whom Wisdom testifies, Since I came, she has not stopped kissing My feet (Luke 7:45). She speaks only of wisdom, loves only righteousness, touches only purity, and with her lips, she adorns chastity, for a kiss signifies mutual affection and is a pledge of love.

Blessed is the one who can pour oil upon Christ’s feet! Simon did not do so; blessed is the woman with precious ointment: the beauty of many flowers blended together produces various sweet fragrances. Perhaps only the Church, which is filled with countless fragrant blossoms, can provide such ointment. It is no coincidence that she is portrayed as a sinner, for Christ too assumed the likeness of sin (Phil. 2:7).

Thus, no one can love more profoundly than the Church, which encompasses pervasive love, even Peter, who expressed to Christ, Lord, You know that I love You (Jn. 21:15) - he was distressed by the inquiry, Do you love Me? (Jn. 21:17). He did not wish to be questioned as if he were a stranger about something so evident. Neither did Peter love more because, in him, the Church loved, nor Paul, whose love originated from being a part of that body. You, too, are called to love the Lord above all else, affording you forgiveness for numerous sins. Paul, who once ravaged the Church (1 Cor. 15:9, 1 Tim. 1:13), also loved much, demonstrating perseverance even unto martyrdom. Many sins were absolved because he loved greatly and shed his own blood for the glory of God.

Let us return to the earlier woman, whose significance the apostles have yet to comprehend, as it remains hidden from the ages in God; who has understood the mind of the Lord? (Is. 40:13; Rom. 11:34). The disciples lamented that a woman had poured ointment on His head and grumbled, Why this waste? For this ointment could have been sold for a great price and given to the poor (Matt. 26:8-9; cf. Mk. 14:4-5). It can be challenging to pinpoint what merits criticism in their statements until one understands the concealed meaning. Such sentiments may stem from indulgence or, more appropriately, from a lack of true humanity. Furthermore, those who are imbued with peace typically possess it within, not poured externally. Why should such opinions face censure: Would it not be possible to sell this ointment for a greater value and offer it to the needy? The Lord had previously stated, Whatever you did for one of the least of these, you did for Me (Matthew 25:40), and He Himself gave His life for the needy.

This is not merely a metaphor; thus, the Word of God responds to them: Why do you trouble the woman?... You will always have the poor among you, but you will not always have Me (Matthew 26:10, 11). Treat the needy well while they are with you; postpone no favors for tomorrow (Proverbs 3:28), as the prophet speaks solely of mercy. However, the Lord places faith above mercy, which holds value only when it is preceded by faith. In anointing My body, she has prepared Me for burial (Matthew 26:12). Therefore, the Lord did not cherish the ointment but rather her faith, praised her humility.

And you, if you seek mercy, may multiply love; pour upon the body of Christ faith in the resurrection, the Church's essence, the fragrance of communal love. Only through such excellence will you truly benefit the poor. Money serves a greater purpose when shared out of genuine need rather than excess, especially when given in the name of Christ, as if it were for Christ Himself. Thus, do not interpret the ointment's application on His head literally - for the letter kills (2 Corinthians 3:6) - but grasp it within the spirit, for the spirit gives life.

What kind of ointment did this woman possess? Who can truly comprehend it? Only those whose ears can grasp the words spoken by Jesus, which He received from the Father, can dive into this profound mystery. Even the disciples understood partially, revealing their confusion. Some suggest that the disciples had intentions of exchanging the faith of the Gentiles for the price of incense, which should only be attained through the redeeming blood of the Lord - and this interpretation holds merit. The Evangelist John cites Judas Iscariot giving the valuation of the ointment at three hundred denarii: We might have sold this for three hundred denarii and given it to the poor (John 12:5; Mark 14:5). Three hundred coins symbolize the cross, as the Greek letter T denotes three hundred. However, the Lord anticipated a deeper revelation of the mystery; He desires that the faith of believers may be united with Him in His burial.

Thus, we interpret the words of the other apostles. Judas, however, is condemned for his greed, as he prioritized money over the burial of his Lord. Even if he were aware of his Lord's impending suffering, it was misguided to place such a high valuation on it. Christ wished to be sold at a low price so that all could access Him and not frighten away those in need. He said, Freely you have received, freely give (Matt. 10:8). He embodies the depth of riches (See: Rom. 11:33). He seeks not material wealth, but gratitude. He redeemed us with His precious blood, not simply exchanged us, and while we could elaborate further on this, we acknowledge we have discussed it elsewhere.

According to what the Lord has expressed, in whom lie hidden the treasures of wisdom and knowledge (Col. 2:3), of which no one has formerly known, it is appropriate for us to engage in His burial, for we affirm that His flesh rested yet did not see decay, and that the death of His body filled our dwelling with sweetness, assuring us of His surrender of spirit to the Father (Cf. Ps. 15:10; Lk. 23:46; Ps. 30:6), and the divine nature, transcending death, did not suffer with the body.

He spoke these words while facing temptation, unaware that He was Divine and had taken on human form for the benefit of humanity. However, neither Judas nor the other disciples showed rebellion at this moment, as they had not yet succumbed to the affliction of greed, and the teachings that championed the cause of the impoverished had not yet taken deep root within them.

The Pharisee, witnessing the miracle, becomes troubled in his mind and wounded by jealousy; he is unwilling to accept the woman's act of contrition. Instead, he scorns the one who honored the Lord and diminishes the glory of the Honorable One, condemning Him out of ignorance. O foolish and senseless Pharisee! When you say this, you do not correct the character of the woman but rather reveal your own flawed understanding, claiming that He does not recognize what sort of woman touches Him. By your words, you dishonor Him, failing to honor Him as God, who perceives all things. Are you not ashamed, glorious critic, to invite Him as God who possesses the power to bless while at the same time condemning Him as merely a man who knows nothing about us? It’s as if you think He is only a prophet.

Despite this, the Pharisee holds contempt for the sinful woman who approaches, as well as for the Lord who welcomes her, silently thinking, "If He were indeed a prophet, He would recognize who this woman is and the nature of her actions, for she is a sinner." The Pharisee, proud of himself and misguided in his judgment, chastises the ailing woman for her condition and the Healer for allowing her presence, while he himself suffers from the affliction of arrogance without awareness. The Healer stands among two individuals in need: one afflicted by illness retains clarity of thought, while the other, consumed by his own pride, loses all sense of reason. The woman, in her sorrow for her past, weeps, while the Pharisee, inflated by his self-perceived righteousness, deepens his own ailment.

And Simon, upon witnessing all these occurrences, began to express his discontent towards the Lord, the sinful woman, and himself. He viewed her as though she didn’t truly know Him, as if she approached Him without shame, and as if she offered her worship carelessly. He chastised himself for not being more discerning in welcoming such individuals. Most critically, he scorned the one who lamented, “Remove me from the impurity of my deeds.” O ignorance! What is he uttering? “Truly, I have done this: I regarded Jesus merely as a prophet, and He did not understand – that which is evident to all of us, He failed to recognize! If He truly were a prophet, He would have discerned,” reflecting on the sinner who anointed the Lord with humility.

The sightless Pharisee fails to recognize the goodness unfolding right before him, highlighting the spiritual deadness and indifference in his heart. Within him, temptation and judgment stir. He muses to himself, "If this man were truly a prophet, he would discern who it is that touches him, for she is a sinner." Why do you diminish the divine by referring to Him merely as a prophet? Why do you label the one who upholds God's honor more than you as a sinner?

Around the same time that the Baptist sent his disciples to inquire of Christ, a Pharisee named Simon extended an invitation for Jesus to join him for a meal at his home, and Christ accepted, taking His place at the table. The gathering was open, allowing many onlookers to be present in the house, not just the invited guests. Since the Lord had been invited, numerous individuals followed Him, eager to hear His teachings or to seek healing for their ailments. Among them was a woman known to be a sinner, who entered the house filled with a deep and passionate sense of remorse for her transgressions. Her purpose was clear: she sought to implore the Lord for forgiveness through her tears.

In a Galilean town, possibly Magdala, a Pharisee named Simon invited Jesus to dine at his home. The evangelist does not provide a reason for this invitation, but it is clear that Simon did not hold Jesus in high regard, as he failed to offer Him the customary gestures of hospitality: he did not greet Him with a kiss, nor did he have His feet washed or His head anointed.

The sight of the woman with her hair unbound, the deep shame of her abasement, the pain of her contrition, the tears flowing abundantly, and the offering of fragrant ointment, which mirrored her fallen lifestyle—this scene could have stirred compassion even in the hardest of hearts. Yet Simon the Pharisee regarded it all with icy disdain and revulsion. The woman’s heartfelt plea for grace, born from desperation and sorrow, did not touch him. He felt repulsed even by the fact that Jesus permitted the wretched soul to wash his feet, despite not having uttered a single word of commendation to her.

He silently pondered within himself, possibly revealing his thoughts through his facial expressions or gaze, though Christ remained unaware of it. The implication was that if He were a prophet, understood as a remarkable envoy of God who receives divine revelations, He would have immediately discerned that a sinful woman was making contact with Him and would have refrained from allowing it. The Pharisees typically avoided any physical interactions with evident sinners, and Simon the Pharisee believed that the Lord, being a holy man and a prophet, ought to adhere to the same principle.