Luke 7:44Meaning & Commentary from the Church Fathers

The Lord perceives in Simon a man filled with pride and folly: prideful for condemning another human for their transgressions, and foolish for failing to understand that the woman who displayed such deep faith and love should have been welcomed rather than scorned. Therefore, the Lord admonishes him for unjustly condemning his wife, who had demonstrated devotion that he himself had not even approached, nor had he performed acts of lesser significance in comparison. For instance, while you did not offer water for her feet, which is a customary act, she washed them with her tears; you did not anoint my head with water, but she anointed my feet; you did not provide oil, yet she lavished myrrh upon me.

It was fitting that he denied water for his feet, so that the tears of the sinner, which she had reserved for her Redeemer, would not be hindered. The passion accompanying her tears warmed the water better than fire ever could. She performed this remarkable act of washing for the Lord, as He had bestowed upon her gifts deserving of her devotion. The Deceiver was cleansed, and in exchange for His washing, He offered purification. His humanity was washed and reclined, while the Divine nature provided the recompense. Only His humanity could undergo washing, yet it was solely His Divine nature that could absolve the unseen transgressions of the woman. Thus, she prepared for Him a bath of tears, and in return, He granted her forgiveness of her sins.

And behold, a woman from that city known for her sins (Luke 7:37). This passage often perplexes many, leading to questions about whether the two evangelists had conflicting doctrines or intended to highlight different interpretations of sacramental significance through their varying accounts. Matthew’s Gospel recounts that when Jesus arrived in Bethany at Simon the leper's home, a woman approached Him with an alabaster flask of costly perfume and poured it on His head while He reclined (Matthew 26:6-7). In Luke’s narrative, the tax collector reflects, stating that if Jesus were truly a prophet, He would recognize her sinful nature and would avoid her perfumed offerings (Luke 7:39). Contrastingly, Matthew notes that the disciples grumbled about the perceived waste of the perfume. Both accounts warrant clarification, with earlier scripture needing to guide our understanding.

Thus, Jesus visited Simon the leper's house, showcasing a vital point: He does not shy away from associating with the leper or the unclean, aiming to eradicate the defilement that afflicts humanity. The name ‘Bethany’ translates to "house of obedience." Hence, every space can be understood as Bethany, including Simon’s abode. Doesn’t it appear that Bethany symbolizes the world, where our obedience is expressed through service, and the house of Simon the leper reflects a part of this realm? In this context, Simon represents the prince of this world. The Lord Jesus Christ descends from the heights to enter our earthly existence. Although He was not of this world, His filial obedience led Him here, as He stated: As the Father hath sent me into this world (John 6:57). This woman, hearing of Christ’s presence, entered Simon's home, knowing that her healing was contingent upon Christ coming to earth. It is perhaps due to her entrance into Simon's house that she embodies a loftier image—the soul or Church that ventures to earth to gather people with its fragrance (2 Cor. 2:14-15).

Matthew portrays the woman pouring the ointment on Jesus' head, possibly indicating he did not wish to label her as a sinner, while Luke depicts a sinner pouring ointment at Jesus' feet (Luke 7:37). They may not represent the same individual, thus the evangelists are not in contradiction. The difference is reconcilable by recognizing the distinct significance of the events and their timing: first, she is a sinner, and then she transitions to a state of greater sanctity. The Church, or soul, retains its essence but can attain varying degrees of perfection. A soul committed to its spotless purity, drawing near to God earnestly (Isaiah 58:2, James 4:8), serves God’s Word not through shameful sins but through righteousness; such a soul ascends to Christ's head, with Christ being the head of God (1 Corinthians 11:3). This soul exudes the fragrance of its virtues. We are the aroma of Christ to God (2 Cor. 2:15), and the righteous life of believers brings glory to God.

In grasping this understanding, one affirms that this woman will continually be honored and called blessed wherever the gospel is proclaims (Matt. 26:13), and her memory will endure as she anointed Christ with the sweet fragrance of virtuous acts and righteous deeds. Those who draw near to the head carelessly mock with a carnal mindset, failing to hold onto the head (Col. 2:18-19). Yet for those who struggle to grasp the head of Christ, may they at least cling to His feet, for the entire body, joined and knit together, flourishes through God’s growth (Col. 2:19).

The second woman differs from the first; she may be a different person or has transformed, yet she mirrors us, as we have not entirely forsaken our sins. Where are our tears, our groanings, our lamentations? Let us worship and bow down before the Lord who formed us (Psalm 94:6), striving to reach at least to the feet of Jesus! Yet, we find ourselves unable, so the sinner remains at His feet, while the righteous are close to His head.

Still, the sinner had her incense. And you show me repentance after sins! When you hear that the Righteous has entered the abode of the unworthy or that of the Pharisee, before you admire the host's hospitality, remember that the kingdom of Heaven has been taken by force since the days of John the Baptist. Those who strive obtain it (Matthew 11:12). Wherever you hear Christ’s name, run to Him! When you see Christ entering into your inner house, hurry to Him. When you encounter Wisdom and Righteousness (1 Cor. 1:30) resting within your dwelling, rush to His feet, seeking at least the hem of Wisdom! Do not shy away from His feet; one woman was healed merely by touching the edge of His garment (Lk. 8:44). Confess your sins with tears, allowing heavenly Righteousness to say to you:

She poured tears upon My feet and wiped them with her hair (Lk. 7:44). Perhaps that is why Christ did not wash His feet, allowing us instead to cleanse them with our tears. Beautiful are the tears that can wash away transgressions and water the feet of the heavenly Word, enabling His presence to bear fruit. Beautiful are the tears that not only atone for sin but offer sustenance to the righteous, as the righteous testify: My tears have become my bread (Psalm 41:4).

If you cannot approach Christ's head, let Christ touch your head with His feet. The hem of His garment also brings healing, as do His feet. Lay your hair and entire being before Him. Precious is the hair that can serve the feet of Christ. He who was invincible while he had hair bears witness to this (Judges 16:17-19). It is inappropriate for a woman without hair to pray (1 Cor. 11:5-6); she should have hair to wrap around the feet of Christ. With her strands of beauty and dignity, let her tend to the feet of Wisdom, that her hair may be nourished with the dew of divine power; let her seal her kisses on the feet of Righteousness. Blessed is the woman of whom Wisdom can affirm,

Since I came, she has not ceased to kiss My feet (Luke 7:45). She can only speak of wisdom, love righteousness, touch purity, and commune with chastity because a kiss signifies mutual affection, a pledge of love. Blessed are those who can anoint Christ's feet with oil! Simon did not anoint them; blessed is the woman with the fragrant ointment: the beauty of various gathered flowers emits delightful aromas. Perhaps only the Church, with its myriad of fragrant blossoms, can offer such perfume. It is fitting she appeared as a sinner, for Christ also took on the likeness of sinners (Phil. 2:7).

Thus, no one can love as profoundly as the Church, embodying the love of many, including Peter, who expressed to Christ: Lord, You know that I love You (Jn. 21:15), grieving at the inquiry: Do You love Me? (Jn. 21:17). He did not wish to be treated as unknown regarding what was evident. Neither did Peter’s love stem from himself alone, for in him, the Church loved, nor did Paul’s love stand alone as he too was part of it. By loving the Lord above all, you may be forgiven for many sins. Paul, having sinned greatly as a persecutor (1 Cor. 15:9, 1 Tim. 1:13), loved greatly, demonstrating steadfastness even to martyrdom. Many sins were absolved because of his abundant love, as he shed his blood for God's cause.

But let us return to the aforementioned woman, whose actions the apostles have yet to comprehend, as their understanding remains shrouded since ages past in God; for who has known the mind of the Lord? (Isa. 40:13; Rom. 11:34). The disciples murmured about the woman pouring the precious ointment on His head, questioning the necessity: Why such waste? This ointment could have been sold for a higher price and given to the poor (Matt. 26:8-9, cf. Mk. 14:4-5). It is challenging to discern any faults in their words until one grasps their hidden meaning. This perspective seems indicative of someone excessively indulgent, or more aptly, one who lacks authentic humanity. Moreover, those who are truly fragrant with peace generally have it anointed upon them, not spilled.

What merit do these words hold in censure: Could this ointment have been sold for a greater price and given to the poor? The Lord remarked previously: What you did for one of these least ones, you did for Me (Matthew 25:40), offering His life for the needy.

This is not merely an image; therefore, the Word of God responds: Why do you trouble the woman?... You always have the poor with you, but you do not always have Me (Matthew 26:10, 11). The beggar is always present—serve him! Since he is always with you, do not hesitate to show kindness, and the prophet counsels us not to say to the needy, I will provide tomorrow (Proverbs 3:28). The prophet focused solely on mercy, but the Lord prioritizes faith above mercy, which only bears value when preceded by faith. By pouring this ointment on My body, she prepared Me for burial (Matthew 26:12). Thus, the Lord cherished not the ointment but the love she displayed, embraced her faith, and valued her humility.

And you, if you seek mercy, multiply love, applying to the body of Christ your faith in the Resurrection, the Church's anointing, the aroma of communal love. Only by excelling in these virtues will you genuinely serve the poor. Wealth is more advantageous when it is not given from surplus, but shared for good in Christ's name, when you bestow to the needy as though offering it to Christ Himself. Therefore, do not perceive the ointment poured on His head literally—for the letter kills (2 Corinthians 3:6)—but seek its spiritual essence, for the spirit grants life.

What kind of ointment did this woman possess? Who can comprehend it? Only those who can discern the words of Jesus, hearing from the Father, for He Himself is the Word, can delve into this mystery’s depth. Even the disciples only grasp a fraction; they do not comprehend the entirety. This is why some suggest the disciples proposed using incense to buy the faith of the Gentiles, which could only be procured with the price of the Lord's blood—is this not plausible? The Evangelist John records Judas Iscariot valuing the ointment at three hundred denarii: We could sell this ointment for three hundred denarii and give it to the poor (John 12:5; Mark 14:5). Three hundred denarii signify the cross, as the Greek letter T represents 300. However, the Lord seeks a more profound anticipation of the mystery; He desires that the faith of believers be buried with Him.

Thus, we grasp the words of the other apostles. Yet Judas is scorned for his avarice since he favored wealth over the burial of his Lord. Even if he was aware of his Lord’s suffering, pricing the ointment so high was misguided. Christ wished to be valued at a modest price so that all might acquire Him and not deter the needy. He proclaimed: Freely you have received, freely give (Matt. 10:8). He embodies the depths of riches (See: Rom. 11: 33; 1 Pet. 1:19), not seeking financial gain but gratitude. He obtained us through His precious blood rather than selling us. Though much more could be said regarding this, we note we have discussed the matter elsewhere.

Therefore, as the Lord has proclaimed, in whom are hidden treasures of wisdom and knowledge (Col. 2:3), of which no man has previously known, I find it fitting to labor in His burial, that we may believe His flesh rested but did not face decay, and that the death of His body may fill our dwelling with a fragrant essence, assuring us He entrusted His spirit into the Father’s hands and that the divine nature, beyond death, did not suffer along with the body.

While you may have chosen the simpler path, she has taken on the more challenging task. It is important to note that her previous pursuit of destruction has now transformed into a quest for salvation. Through her affectionate kisses, intricate hairstyles, and fragrant oils, she enchanted the wayward souls; what were once tools for transgression, she has now repurposed as means of redemption.

Turning toward the woman, Simon spoke, "Do you see this woman, a sinner whom you disdain yet whom I have redeemed? You did not offer water for My feet, which have become dust-covered and weary from the journey to bring relief to the burdened. You have shown only partial respect because you were captivated by the exalted, neglecting the humble. Thus, you have failed to wash My feet, while she has used her tears to cleanse away the stains of her sin."

The virtuous actions of the sinful woman are laid out before Him, contrasted with the wrongful deeds of the self-righteous Pharisee. In a profound manner, our Savior highlights the good works of this woman as comparable to the honorable deeds of the Gentiles to make the Jewish people aware of their own spiritual condition. The Pharisee receives a rebuke so that this deceitful nation may be evident. ‘I came into your house, and you gave Me no water for My feet, but she has bathed My feet in her tears and dried them with her hair.’ Just as water exists outside of us, the tears signify an internal sorrow. The unfaithful people have withheld even their material possessions for the Lord’s honor, while the Gentile believers not only sacrificed their goods but even shed blood for Him. At the same time, we can reflect on the profound nature of such love. With what weight does Truth regard the loving acts of a repentant woman, delineating them to her opponent in such a manner!

When the insightful Pharisee heard this, he replied, "Teacher, it is widely acknowledged that the one who has had the larger debt forgiven is loved more." To this, the Lord responded, "You have answered rightly, Simon; indeed, as you have noted. For the one whom you did not anoint, she has anointed with fragrant oil; the one whom you did not offer water, she has washed with her tears; you did not provide a kiss, yet she, kissing my feet, proclaims, 'I have embraced Your feet; lift me up from the impurity of my actions.'"

While the Pharisee deemed Jesus to be scarcely a prophet, the Lord redirected His discourse to him, revealing that no one’s heart, not even that of the Pharisee, remained concealed from Him. He had already discerned the emotions of the repentant sinner and those of the 'righteous' and found favor with the one who repented. In the parable of the two debtors, one owing 500 denarii and the other 50, He unveiled the principles that guide His actions. Before Him, all are transgressors and debtors—varying only in the degree of their awareness of their sin. The Lord's redeeming love gravitates more toward those who possess a profound awareness of their failings.

Around the same period as the Baptist's delegation to Christ, a Pharisee named Simon extended an invitation to Jesus for a meal he had organized. Christ accepted the invitation and entered Simon’s home, taking His place at the table. This gathering was open, allowing anyone to be present as a spectator in addition to the invited guests. Given the Lord’s presence, a large crowd followed Him, eager to hear His teachings or seek healing from their afflictions, so many wished to attend the supper. Among them was a woman known to be a sinner, who approached the house with a heart full of deep and fervent repentance for her wrongdoings. She had come with the intention of imploring the Lord for forgiveness, doing so amidst her tears.

"‘You have judged correctly,’ Christ replied, proceeding to draw a moral lesson from this brief parable, marked by a gentle yet pointed approach, expressed in the poetic and exalted manner often employed by the Savior in His teachings, resonating with the same beauty found in the words of the prophets. While Simon appeared oblivious to the direction of this discourse, the repentant woman, burdened by a contrite heart, surely grasped its significance. Imagine the surge of emotion that must have overwhelmed her when Christ, who had seemingly ignored her presence until that moment, turned towards her, drawing the gaze of everyone present to her as she sat humbly on the floor, her distressed face hidden behind her hands and flowing hair.

‘Turning to the woman who approached from behind’ - Lk. 7:37 - ‘Do you see this woman?’ It is possible that the arrogant Pharisee averted his gaze from this sinful individual, unwilling to acknowledge her or her actions, which he deemed unacceptable. Conversely, the Lord regarded her actions differently and sought to highlight them to Simon. Following this, He elucidated the parable's significance and the implications of the woman's behavior, making it clear to the Pharisee that Christ, represented as the money-lender, referred to Himself. The woman, burdened by significant debts, symbolized the debtor who owed much, while Simon, the Pharisee, represented the one with lesser debts. The Lord positioned this woman morally above Simon, despite her being labeled a sinner.

Simon’s spirit, burdened by the biases of his religious faction, sank into profound uncertainty, losing even the minimal faith it possessed. The Pharisee reflected inwardly, "If he were truly a prophet, he would recognize who touches him, for she is a sinner." As Simon formed these thoughts, the Lord turned towards him, gently reminding him that his inner musings were fully known to Him, as were the genuine feelings of the penitent sinner. In doing so, He highlighted that it was Simon, not the woman, who stood in judgment, exposing the doubts that lingered concerning Him, the One who governs all things visible and concealed. The Good Shepherd, embracing one lost sheep with love, desired that none should be lost.