Gregory the Dialogist — Commentary on Scripture

Luke 7:38

She brought an alabaster jar of ointment, and standing behind at Jesus's feet, she began to wet his feet with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with ointment. It is clear, brothers, that this woman, previously devoted to illicit acts, had applied ointment to herself for the fragrance of her flesh. What she had shamefully used for herself, she was now offering to God in a praiseworthy manner. With her eyes she had lusted after earthly things, but now crushing them through penitence, she wept. She had used her hair for adorning her face, but now with her hair she wiped away tears. With her mouth she had spoken proud words, but kissing the Lord's feet, she pressed this same mouth to the footprints of her Redeemer. Therefore, as many pleasures as she had in herself, so many burnt offerings did she find from herself. She converted the number of her sins into virtues, so that everything which had despised God through her fault might serve God entirely in penitence.

Forty Gospel Homilies, Homily 33

Luke 7:39

In a mystical sense, the Pharisee sees this and envies it, because when the Jewish people observe the Gentiles preaching God, they waste away in their own malice.

Forty Gospel Homilies, Homily 33

Luke 7:39

But the Pharisee, observing this, despises her, and reproves not only the sinful woman who came but also the Lord who received her, saying within himself: "This man, if he were a prophet, would surely know who and what kind of woman this is who touches him, for she is a sinner." Behold, the Pharisee, truly proud within himself and falsely righteous, reproves the sick woman for her sickness and the physician for his assistance—he who was himself also sick from the wound of pride and did not know it. Between two sick persons the physician was present; but one sick person retained sound judgment in her fever, while the other had lost both the sense of the flesh and of the mind in his fever. For she wept over what she had done; but the Pharisee, puffed up with false righteousness, was aggravating the force of his own illness. In his sickness, therefore, he had also lost his judgment, who did not even know this very thing: that he was far from salvation. But amid these things, a groaning compels us to look at certain men of our own order who, endowed with the priestly office, if perhaps…

But the Pharisee, observing this, despises her, and reproves not only the sinful woman who came but also the Lord who received her, saying within himself: "This man, if he were a prophet, would surely know who and what kind of woman this is who touches him, for she is a sinner." Behold, the Pharisee, truly proud within himself and falsely righteous, reproves the sick woman for her sickness and the physician for his assistance—he who was himself also sick from the wound of pride and did not know it. Between two sick persons the physician was present; but one sick person retained sound judgment in her fever, while the other had lost both the sense of the flesh and of the mind in his fever. For she wept over what she had done; but the Pharisee, puffed up with false righteousness, was aggravating the force of his own illness. In his sickness, therefore, he had also lost his judgment, who did not even know this very thing: that he was far from salvation.

But amid these things, a groaning compels us to look at certain men of our own order who, endowed with the priestly office, if perhaps they have done anything outwardly righteous, even slightly, immediately despise those subject to them, and disdain any sinners placed among the people, and refuse to have compassion on those confessing their fault, and, as if in the manner of the Pharisee, disdain to be touched by a sinful woman. If indeed this woman had come to the feet of the Pharisee, she would certainly have departed, driven back by his kicks. For he would have believed himself defiled by another's sin. But because true righteousness did not fill him, he was sick from another's wound. Hence it is always necessary that when we observe any sinners, we first bewail ourselves in their calamity, because perhaps we have either fallen into similar sins or, if we have not fallen, we can fall. And if the censure of the teacher's office ought always to pursue vices with the force of discipline, it is nevertheless fitting that we carefully distinguish, because we owe severity to vices but compassion to nature. For if the sinner must be struck, the neighbor must be nourished. But when through repentance he himself now strikes what he has done, the sinner is now no longer our neighbor in that sense, because when he directs God's justice against himself, he punishes in himself what divine justice reproves.

Forty Gospel Homilies, Homily 33

Luke 7:39

A witness of divine mercy is present: this very Mary of whom we speak, about whom the Pharisee, wishing to obstruct the fountain of piety, said: "If this man were a prophet, he would surely know who and what kind of woman this is who touches him, that she is a sinner." But she washed the stains of her heart and body with tears, and touched the feet of her Redeemer, she who had abandoned her wicked ways. She sat at the feet of Jesus and heard the word from his mouth. She had clung to him while living; she sought him when dead. She found living the one whom she had sought as dead. And she found such a place of grace with him that she herself announced him even to the apostles themselves, that is, to his messengers.

Forty Gospel Homilies, Homily 25

Luke 7:41

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

Forty Gospel Homilies, Homily 33

Luke 7:42

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

Forty Gospel Homilies, Homily 33

Luke 7:43

But let us now hear by what judgment this proud and arrogant man is convicted. For a parable is set before him concerning two debtors, of whom one owes less and the other more; when the debt of both is forgiven, he is asked which one loves the forgiver of the debt more. To these words he immediately replied: He loves more to whom more is forgiven. In this matter it should be noted that while the Pharisee is convicted by his own judgment, like a madman he carries the rope by which he will be bound.

Forty Gospel Homilies, Homily 33

Luke 7:44

The good deeds of the sinful woman are enumerated to the Pharisee, the evil deeds of the false righteous man are enumerated, when it is said: "I entered your house, you gave no water for my feet; but she has washed my feet with tears and wiped them with her hair."

In a mystical sense, our Redeemer enumerates the deeds of this woman as if they were the good deeds of the Gentiles, so that the Jewish people might recognize in what evil they lie. For thus the Pharisee is rebuked, so that through him, as we have said, that faithless people might be shown. "I entered your house, you gave no water for my feet, but she has washed my feet with tears." Water indeed is outside us, but the moisture of tears is within us, because that faithless people never gave even those things that were outside themselves for the Lord; but the converted Gentiles poured out not only the substance of their possessions but even their blood for him.

Forty Gospel Homilies, Homily 33

Luke 7:45

"You gave me no kiss; but she, from the time she entered, has not ceased to kiss my feet." A kiss is indeed a sign of love. And that faithless people did not give God a kiss, because they did not wish to love him out of charity, whom they served out of fear. But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: "Let him kiss me with the kiss of his mouth." Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love.

Forty Gospel Homilies, Homily 33

Luke 7:46

"You did not anoint my head with oil." If we understand the feet of the Lord as the mystery of his incarnation, fittingly his divinity is designated by his head. Hence also through Paul it is said: "The head of Christ is God." For the Jewish people professed to believe in God, and not in him as if in a man. But it is said to the Pharisee, "You did not anoint my head with oil," because he neglected to proclaim with worthy praise even that very power of his divinity, in which the Jewish people pledged to believe. "But she has anointed my feet with ointment," because when the Gentiles believed the mystery of his incarnation, they proclaimed even his lowliness with the highest praise.

Forty Gospel Homilies, Homily 33

Luke 7:47

After this enumeration, the judgment is added: "Therefore I say to you: Her many sins are forgiven, because she loved much." What, my brothers, do we believe love to be, if not fire? And what is sin, if not rust? Hence it is now said: "Her many sins are forgiven, because she loved much." As if it were openly said: She has fully burned away the rust of sin, because she burns intensely with the fire of love. For the rust of sin is consumed all the more, the more the sinner's heart is set ablaze with the great fire of charity.

But now our Redeemer concludes the good deeds he has enumerated, when he adds through his verdict: "Therefore I say to you: Her many sins are forgiven, because she has loved much." As if he were saying openly: Even if what is being refined is very hard, nevertheless the fire of love abounds, by which even hard things are consumed.

Forty Gospel Homilies, Homily 33

Luke 7:47

Mary Magdalene, who had been a sinner in the city, by loving the truth, washed away the stains of her sin with tears: and the voice of Truth is fulfilled, by which it is said: "Many sins are forgiven her, because she loved much." For she who had previously remained cold through sinning, afterward burned ardently through loving.

Forty Gospel Homilies, Homily 25

Luke 7:49

Behold, she who had come sick to the physician has been healed, but others are still sick concerning her salvation. For those reclining at table together complained, saying among themselves: "Who is this who even forgives sins?" But the heavenly physician does not despise the sick, even those whom he sees becoming worse from the medicine.

Forty Gospel Homilies, Homily 33

Luke 7:50

And he confirms her whom he had healed by the sentence of his mercy, saying: "Your faith has saved you, go in peace." For faith indeed saved her, because she did not doubt that she could receive what she sought. But she had already received that very certainty of hope from him from whom she also sought salvation through hope. And she is commanded to go in peace, so that she may no longer be turned aside from the way of truth into the path of scandal. Hence it is also said through Zechariah: "To direct our feet into the way of peace." For we direct our steps into the way of peace when we proceed along that path of actions in which we are not at discord with the grace of our Creator.

Forty Gospel Homilies, Homily 33

Luke 8:1-3

(Hom. 33. in Ev.) For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod's steward, and Susanna, and many others who ministered to him of their substance.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 8:4-15

(in Hom. 15 in Ev.) But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God. (ubi sup.) Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth. (ubi sup.) It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of…

(in Hom. 15 in Ev.) But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God.

(ubi sup.) Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth.

(ubi sup.) It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.

(ubi sup.) The good ground then bears fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 8:7

For who would ever have believed me if I had wished to interpret thorns as riches, especially since the former prick while the latter delight? And yet they are thorns, because they tear the mind with the prickings of their thoughts, and when they drag it all the way to sin, they cause it to bleed as if by an inflicted wound. These, in this passage, as another evangelist attests, the Lord calls not simply riches, but deceitful riches, and rightly so. For they are deceitful because they cannot remain with us for long; they are deceitful because they do not drive away the poverty of our mind. Only those riches are true which make us rich in virtues. If therefore, dearest brothers, you desire to be rich, love true riches. If you seek the summit of true honor, strive toward the heavenly kingdom. If you love the glory of high positions, hasten to be enrolled in that supernal court of the angels.

Forty Gospel Homilies, Homily 15

Luke 8:8

Remember what is said: If anyone has ears to hear, let him hear. For all who were present there had bodily ears. But he who says to all having ears, If anyone has ears to hear, let him hear, without doubt seeks the ears of the heart. Take care therefore that the word received remains in the ear of the heart.

Forty Gospel Homilies, Homily 15

Luke 8:11

The reading of the holy Gospel which you have just heard, dearest brothers, does not need exposition, but exhortation. For human frailty does not presume to examine what Truth itself has expounded. But there is something you ought carefully to consider in this very exposition of the Lord: that if we were to tell you that the seed signifies the word, the field the world, the birds demons, the thorns riches, your mind would perhaps hesitate to believe us. Hence the same Lord deigned to expound through himself what he was saying, so that you might learn to seek the meanings of things even in those matters which he did not wish to explain through himself. Therefore by expounding what he said, he made it known that he was speaking figuratively, so that he might make you certain when our frailty opened up to you the figures of his words. The words of the Lord which you perceive with your ears, retain in your mind. For the word of God is food for the mind. And just as food taken in is rejected when the stomach is weak, so a word that is heard is not retained in the belly of memory. But who…

The reading of the holy Gospel which you have just heard, dearest brothers, does not need exposition, but exhortation. For human frailty does not presume to examine what Truth itself has expounded. But there is something you ought carefully to consider in this very exposition of the Lord: that if we were to tell you that the seed signifies the word, the field the world, the birds demons, the thorns riches, your mind would perhaps hesitate to believe us. Hence the same Lord deigned to expound through himself what he was saying, so that you might learn to seek the meanings of things even in those matters which he did not wish to explain through himself. Therefore by expounding what he said, he made it known that he was speaking figuratively, so that he might make you certain when our frailty opened up to you the figures of his words.

The words of the Lord which you perceive with your ears, retain in your mind. For the word of God is food for the mind. And just as food taken in is rejected when the stomach is weak, so a word that is heard is not retained in the belly of memory. But whoever does not retain nourishment, his life is surely despaired of. Therefore fear the danger of eternal death, if you receive the food of holy exhortation but do not keep in memory the words of life, that is, the nourishment of righteousness. Behold, everything you do passes away, and to the final judgment, without any intervening moment, you hasten daily, whether willing or unwilling. Why then is what must be left behind loved? Why is that to which we are heading neglected?

Forty Gospel Homilies, Homily 15

Luke 8:12

Take care that the seed does not fall by the wayside, lest the evil spirit come and take the word from memory.

Forty Gospel Homilies, Homily 15