Mary Magdalene anoints the feet of Christ

St Luke Chapter VII : Verses 36-38

Contents

• Luke vii. 36-38.  Douay-Rheims (Challoner) text & Latin text (Vulgate).
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary of Cornelius A Lapide

Luke vii. 36-38.

She began to wash his feet with tears, and wiped them with the hairs of her head.
J-J Tissot. Brooklyn Museum. 

36 And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat.

Rogabat autem illum quidam de pharisæis ut manducaret cum illo. Et ingressus domum pharisæi discubuit.

37 And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment;

Et ecce mulier, quæ erat in civitate peccatrix, ut cognovit quod accubuisset in domo pharisæi, attulit alabastrum unguenti :

38 And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

et stans retro secus pedes ejus, lacrimis coepit rigare pedes ejus, et capillis capitis sui tergebat, et osculabatur pedes ejus, et unguento ungebat.

Douay-Rheims : 1582 text

36. And on the the Phariſees deſired him to eate with him. And being entred into the houſe of the Phariſee, he sate downe to meate.

37. And behold a woman that was in the citie, a ſinner, as she knew that he was ſet downe in the Phariſees houſe, ſhe brought an alabaſter boxe of ointment;

38. and ſtanding behind beſide his feet, ſhe began to water his feet with teares, & wiped them with the haires of her head, and kiſſed his feet, & anointed them with the ointment.

 

Annotations from the Great Commentary

    36. And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat.

    37. And behold a woman that was in the city. Behold, a wonderful thing, and a wonderful example of penitence. A woman called Mary Magdalene. S. Luke viii. 2. It is questioned whether this is the same woman who is mentioned by the two other Evangelists. S. Chrysostom thinks there were two; Origen, Theophylact, and Euthymius, three who thus anointed our Lord, and that each Evangelist wrote of a different person. S. Matt. xxvi.7; S. John xii. 3.

    But I hold that it was one and the same woman—Mary Magdalene, the sister of Martha and of Lazarus, who anointed our Lord, as we read in the Gospels, on two but not three occasions; and this is clear,—

    1. Because this is the general interpretation of the Church, who in her Offices accepts what is here written by S. Luke as referring to the Magdalene alone.

    2. Because S. John (xi. 2) writes, “And Mary was she that anointed the Lord with ointment, and wiped his feet with her hair: whose brother Lazarus was sick.” thus plainly alluding to this passage of S. Luke, and signifying that only one woman anointed the Lord. For if there had been more than one, the words just quoted would have insufficiently described her. But the meaning is, “when I say Mary, I mean the penitent who anointed the feet of the Lord, as recounted by S. Luke, whom all know to be Mary Magdalene.”

    3. Because the Mary mentioned by S. John (xii. 2, 3) is clearly the same Mary Magdalene, the sister of Martha and of Lazarus, who anointed Christ here, as described by S. Luke, and again at Bethany, six days before the Passover. For S. Matthew (xxvi. 6) and S. John (xii.1) both refer to the same event, as is evident if the two accounts are compared together. Therefore it was Mary Magdalene who anointed Christ, not three times, as Origen would have us believe, but twice only, once as is recorded by S. Luke, and again six days before His death.

    4. The same thing is testified to by Church history and tradition, and also by the inscription on the tomb of the Magdalene, which Maximus, one of the seventy disciples, is said to have built.

    5. And this is also the opinion of S. Augustine, S. Cyprian, and many other interpreters of scripture.

    But it may be objected that this Magdalene followed Jesus from Galilee (S. Matt. xxvii. 55), and was a Galilean, and cannot have been the same as Mary the sister of Martha, who lived at Bethany, and was therefore of Judæa. I answer that she was of Judæa by descent, but seems to have lived in Galilee, it may be in the castle called Magdala, either because she had married the lord of that place, or because it had been allotted her as her share of the family property. Hence she was called Magdalene from the name of the place, Magdala. So Jansenius and others.

    in the city Some think in Jerusalem. But Jerusalem was in Judæa, and these things seem to have been done in Galilee where Christ was preaching. Hence it is very probable that the city was Nain [or Naim], the scene of Christ’s miracle, as Toletus and others conjecture; but some think that it was the town of Magdala in which she lived, an idea which Adricomius (on the word Magdalum) supports.

    a sinner. Some recent writers, to honour the Magdalene, think that she was not unchaste, but only conceited and vain, and for this reason called a sinner. But in proportion as they thus honour the Magdalene, they detract from the grace of God and that penitence which enabled her to live a holy life. For by the word sinner we generally understand one who not only sins, but leads others also to sin. The word sinner therefore here signifies a harlot, i.e. one who has many lovers although she may not make a public market of her charms, and this interpretation is accepted by S. Augustine, S. Jerome, Isidore of Pelusium, S. Ambrose, Gregory, Bede, and S. Chrysostom, who holds (Hom. 62 ad Pop.) that to her refer the words of our Lord, “Amen I say to you, that the publicans and the harlots shall go into the kingdom of God before you.” S. Matt. xxi. 31. Hence the Church hymn:—

So she, who hath so many sins committed,

Now from the very jaws of hell returns;

E’en to the threshold of a Life eternal,

After her fitful life of guilt and shame.

She, from a seething caldron of offences,

A fair and perfumed vase is now become;

From an uncomely vessel of dishonour

Translated to a vessel full of grace.

    Doubtlessly Christ permitted her to be entangled in all the filth of a wanton life, that He might show the power of His grace in winning her back to purity again, for the worse the disease the greater the skill of the physician in curing it. Nor does this detract from the honour due to the Magdalene, for the greater her sins, the more admirable her penitence, and the stronger her resolution to forsake them.

    God willed that she should be an example of penitence, that none should despair of pardon because of the heinousness of their offences, but trust to the infinite compassion of God, mindful of the saying of S. Paul, 

“A faithful saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners, of whom I am the chief. But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of them that shall believe in him unto life everlasting.” 1 Tim. i. 15, 16.

    “Truly,” says S. Gregory, “a life anxious to atone for faults committed is oftentimes more pleasing to God than that innocence which rests in a torpid security.”

We must hope in Thee... Great, indeed, is the gift of innocence by which we are preserved from sin, but greater is the grace of penitence and remission of sin, and this grace is the greater in proportion to the greatness of the sin, for thus forgiveness is granted to the more unworthy, and so the grace becomes to him the greater, as S. Thomas teaches. Hence sinners who truly repent excel their brethren in humility, and in austerity and holiness of life, and often perform acts of heroism which those who have sinned less deeply are unable to do. As may be seen in the case of many saints, and especially in that of one who from a robber became the very mirror of monks [Abba Moses, or Moses the Black, 4th century]. For the baseness of his former life, the baseness of his sin, the punishment due to his offences, and the pardoning love of God, are to the penitent so many incentives to a better and a holier life.

    So the pearl is the emblem of penitence. For as the sun by its rays was said to convert the substance of the oyster into a precious jewel, so Christ by his transforming grace changed the woman that was a sinner into a pearl—a penitent saint.

    when she knew that he sat at meat in the Pharisee's house. It was not fitting that the Magdalene, whose sinful life was known to all, should anoint Christ in her own house, but rather in the house of another, so that there might be no suspicion of evil. Hence she was not ashamed to act as she did in the house of the Pharisee; for, as S. Gregory says (Hom. 33),

Being filled with shame within, she did not think there was any cause for the show of shame without. 

    And S. Augustine (Hom. 58 de Temp.) writes, 

The sinner who washed the feet of the Lord with her tears, and dried them with the hairs of her head, when she knew that the heavenly physician had come, entered the house an uninvited guest; and thus she, who had been shameless in sin, became yet more bold in seeking salvation, and so deserved to hear that her sins were forgiven. 

    And again (Hom. 23), 

Thou hast seen how a woman of notoriously evil repute entered, uninvited, the house where her Physician sat at meat, and although little fitted for a feast, was fitted for the blessing which she thus boldly (piâ impudentia) sought to obtain. For she knew how great was her need, and that He to whom she had come, could grant her relief. For Christ accepted the invitation of the Pharisee, in order to provide those who sat at meat with the spiritual feast of the repentant Magdalene. 

    Hence S. Chrysostom (Serm. 93): 

Christ sat at the feast, not to drink cups of wine flavoured with honey and perfumed with flowers, but the bitter tears of repentance; because God longs for the tears of the sinner.

    For, as S. Bernard says, the tears of penitence are the wine of angels, and yield them unbounded delight. And again (Serm. 30 in Cant.), Tears are an earnest of repentance, and a return to the blessing and favour of God, and therefore of sweet savour to His angels.

    an alabaster box of ointment See S. Matt. xxvi. 6.

    38. And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

    at His feet. The ancients at their feasts reclined on couches, their heads resting on their hands, their feet turned away from the table, so that there might be room for others on the same couch. Hence it was easy for the Magdalene to fulfil her pious purpose, for tradition represents her as a woman of lofty stature.

    And standing. Standing indicates not the posture, but the presence of any one. She stood, i.e. she came, and fell on her knees, at the feet of Christ. For kneeling is the posture of penitence.

    She drew nigh, says S. Augustine (Hom. 23), to the feet of the Lord, and she who for long had taken to evil ways, now seeks to direct her steps aright. For humble contrition she weeps, and washes the feet of Christ, and in the devotion with which she wiped and anointed them, although silent, she speaks.

    In the Magdalene therefore was fulfilled that which is written: “Shew me, O thou whom my soul loveth, where thou feedest, where thou liest in the midday,” also, “While the king was at his repose, my spikenard sent forth the odour thereof.” (Cant. i. 7–12); and further, “I will rise, and will go about the city: in the streets and the broad ways I will seek him whom my soul loveth:” (Cant. iii. 2), which see.

    Note here:—1. The reverence and modesty of the Magdalene, which is the grace of youth and of penitence. She drew nigh to Christ, not in front of Him, for she considered that she was, on account of her past misdeeds, unworthy of His holy presence, but at His feet. Therefore, S. Bernard accounts reverence or modesty (Serm. 86, in Cant.) to be the foundation of all virtues. “How great,” he says, “is the grace and the beauty which a modest blush lends to the check!”

    2. S. Mary Magdalene, as S. Chrysostom (Hom. 11, on S. Matt.) observes, was the first who came to Jesus for pardon and forgiveness. Those before her had sought restoration to bodily health alone. Therefore, wounded like a deer, she, wounded by the dart of Christ’s love, runs to Him for succour. Christ had showed her her wretchedness; hence, overcome with sorrow and remorse, she could not bear for one moment longer the burden of her sins, but at once sought of Him pardon and release. Therefore, without waiting until Christ had left the Pharisee’s house, she burst in uninvited to the feast. So foul and loathsome is even one mortal sin alone. As S. Anselm asserts (De Similit. cap. cxc.), “If of necessity I had to choose between sin and the torments of hell, I had rather plunge headlong into hell, than give sin the mastery over me;” and he adds, “I had rather enter hell pure from the stain of sin, than reign in heaven a prey to its pollutions.”

    3. The act of S. Mary Magdalene seems as if prompted by the words of the Baptist, “Behold the Lamb of God, behold him who taketh away the sin of the world.,” S. John i. 29; or by the invitation of Christ, “Come to me, all you that labour, and are burdened, and I will refresh you. ” S. Matt. xi. 28. Moreover, she was persuaded that He, who had delivered her from the possession of the seven devils (S. Luke viii. 2) [Mary who is called Magdalen, out of whom seven devils were gone forth], would deliver her also from the bondage of sin. Therefore, in deepest contrition she draws nigh to Christ, acknowledging Him to be a prophet sent from God with power to forgive sins, and in full hope that He would pardon the guilt which she had contracted; for, S. Gregory says, Christ drew her to Himself by inward grace, and received her outwardly with pity and compassion.

    she began to wash his feet. Observe how abundant were the tears of the penitent, inasmuch as they were able to wash and cleanse the dust-stained feet of the Lord. See S. Matt. x.10. On their power and efficacy, S. Chrysostom has written (Serm. de Pænitentia), and S. Ambrose, “Christ washed not His own feet, in order that we might wash them with our tears. Blessed tears, not only because they are able to wash away our guilt, but because they besprinkle the first fruits of the heavenly Word, and incline His steps towards us.”

    Blessed tears, for they not only obtain pardon for the sinner, but strength and refreshment for the just. For truly is it written “My tears have been my bread day and night,” Ps. xli. 3. And S. Gregory (Hom. 33): 

“As I ponder over the penitence of the Magdalene, I long to keep silent and weep. For what heart so hard, as not to be softened by the tears of this penitent sinner, who considered what she had done, and was careless of what she would do—who entered unbidden to the feast, and wept amongst those who were feasting. Learn then how great must have been the compunction and sorrow which impelled her on such an occasion to weep.”

    and wiped them with the hairs of her head. Other means were at hand, but in her deep penitence, the Magdalen would dedicate to the service of Christ the very hair which once she took such pride in adorning. Hence S. Cyprian (De Ablutione), She used her hair for a napkin, her eyes for a pitcher, and her tears for water. Her contrition showed itself by her tears; her faith washed the feet of the Lord, her love anointed them. She made her head to be a foot-stool, and wiped the sacred feet with her unloosened hair. Without reserve, she gave herself to Christ, and He, regarding the intention rather than the act, anointed the anointer, cleansed her who was cleansing, and wiped away her sins.

    S. Euthymius assigns the cause, “He makes instruments of sin, instruments of righteousness.” And more particularly S. Gregory (Hom. 33), 

“That which she had given up to the service of sin, now she offers for the glory of God. Her eyes, which had lusted after earthly things, she wears away with the tears of repentance. Her hair, which once added to the comeliness of her face, she now used to dry up her tears. With her mouth, which was wont to speak proudly, she now kisses the ground on which the feet of the Lord trod. All her sinful indulgences she sacrifices for the love of Christ, and making her former vices give place to virtues, wherewith she offended therewith she now serves God.”

    Hear also S. Chrysostom (Hom. 6, on S. Matt.):

 “So the woman which was a sinner, inflamed with the fires of love, and purged by her flood of tears from the stains and defilement of sin, exceeded even the virtue of virgins. For in the warmth of her penitence she exulted in her longings for Christ; washing His feet with her tears, wiping them with the hairs of her head, and anointing them with ointment of price. Thus she acted outwardly, but how much more fervent were the thoughts of her heart, which were known only to God.”

    and kissed his feet, .. She who once delighted in the kisses of unchaste desire, now chastely kisses the feet of Christ, and seeks thereby the pardon and forgiveness of her sins. For a kiss is a sign of forgiveness, as well as of kindness and of love. S. Ambrose.

    Mystically. The two feet of Christ, says S. Peter Damian, are mercy and judgment. To kiss one without the other is productive of rash security, or of an evil despair. Publicly, at a public feast, in presence of all the guests, the Magdalene performed her act of penitence, that her openly avowed repentance might atone for the public scandal of her former life.

    and anointed them with the ointment. The ancients made frequent use of ointments or perfumes. See Eccles. ix. 8. And these were generally prepared by women. 1 Sam. viii.13.

    The Magdalene boldly entered the house of Simon her friend at the time of the feast, that thus she might show the warmth of her love for Christ. Titus. For, as S. Paulinus says (Epist. 4, ad Severum), The Lord regarded not the ointment, but the love which impelled her, fearless of reproach or rejection, to enter uninvited the house of the Pharisee, and with that violence by which the kingdom of heaven is taken by force, she ran to the feet of Christ, and made them to be, if I may so express myself, her sanctuary and her altar. There she consecrated her tears—made offering of a sweet-smelling savour, and made sacrifice of her affections and passions; a broken and contrite heart, a sacrifice with which God is well-pleased. Therefore she not only obtained the forgiveness of her sins, but Amen I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memory of her. Matt. xxvi. 13.

    Mystically. S. Peter Damian explains, that this ointment was made out of our sins; for she, mixed and macerated in the mortar of repentance, sprinkled with the oil of discernment, and softened in the caldron of discipline by the fires of remorse, is applied a precious and acceptable ointment to the Saviour’s feet. He adds also that this ointment was fourfold, inasmuch as it was composed 1. of devotion; 2. many virtues; 3. piety; and 4. pity.

    Note what a noble example of penitence and of virtue the Magdalene presents.

    1. Her remarkable faith in believing that Christ was able to forgive sins, a power which the Scribes and Pharisees denied Him, and which no other prophet possessed. Hence if we may credit S. Augustine (Hom. 33), she believed that He who had power to forgive sins, was more than man, and was led by divine illumination to acknowledge Christ to be God; for, as S. Augustine goes on to say, to believe that Christ can forgive sins, is to believe that He is God; and he adds, “She drew nigh unto the Lord impure, to return pure; sick, to return sound; a confessor of sin, to return a disciple of Christ.”

    2. Her wonderful devotion in continuing to kiss the feet of Jesus, and wash them with her tears until she heard Him say, “Thy sins are forgiven: go in peace.”

    3. Her great wisdom in not seeking pardon by the words of her mouth, but rather by the deep yearnings of her heart.

    4. The depth of her penitence, in that for thirty years, after thus publicly showing her contrition, she lived in the desert a life given up to austerities and the practice of good works. Hence Petrarch writes:—

“Love and hope deep seated in the heart made cold and hunger sweet, and turned the hard rock into a pleasant couch;” and adds, “Here, unseen by men, but surrounded by bands of angels, and supported by the daily Offices, thou wast permitted to hear the responsive chantings of the angelic choirs.”

    And so Christ revealed to S. Bridget that there were three saints specially pleasing to Him: the Blessed Virgin, John the Baptist, and Mary Magdalene, of whom He spake thus:—When Mary Magdalene was converted, the devils said, ‘How shall we gain power over her again, for we have lost a goodly prey? We cannot look at her because of her tears; so covered and protected is she by good works, that no spot or soil of sin can stain her soul; so holy is her life, so fervent her love for God, that we dare not draw nigh her.’ ”

    Figuratively, S. Ambrose (lib. de Tobia, cap. xii.), says, “Whoso hath pity on the poor anoints the feet of Christ. For the poor are His feet, and on them He harmlessly walks.”

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.