In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness. And he asked them, How many loaves have ye? And they said, Seven. And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. And they had a few small fishes: and he blessed, and commanded to set them also before them. So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. And they that had eaten were about four thousand: and he sent them away.

After the Lord had performed the former miracle concerning the multiplication of the loaves, now again, a fitting occasion presents itself, and He takes the opportunity of working a similar miracle; wherefore it is said, In those days, the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and, saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat. For He did not always work miracles concerning the feeding of the multitude, lest they should follow Him for the sake of food; now therefore He would not have performed this miracle, if He had not seen that the multitude was in danger. Wherefore it goes on: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far.

(in Marc. 2, 32) Why they who came from afar hold out for three days, Matthew says more fully: And he went up into a mountain, and sat down there, and great multitudes came unto him, having with them many sick persons, and cast them down at Jesus feet, and he healed them. (v. Matt. 15:29)

The disciples did not yet understand, nor did they believe in His virtue, notwithstanding former miracles; wherefore it continues, And his disciples said unto him, From whence can a man satisfy these men with bread here in the wilderness? But the Lord Himself does not blame them, teaching us that we should not be grievously angry with ignorant men and those who do not understand, but bear with their ignorance. After this it continues, And he asked them, How many loaves have ye? and they answered, Seven.

Ignorance was not His reason for asking them, but that from their answering seven, the miracle might be noised abroad, and become more known in proportion to the smallness of the number. It goes on: And he commanded the people to sit down on the ground. In the former feeding they lay down on grass, in this one on the ground. It continues, And he took the seven loaves, and gave thanks, and brake. In giving thanks, He has left us an example, that for all gifts conferred on us from heaven we should return thanks to Him. And it is to be remarked, that our Lord did not give the bread to the people, but to His disciples, and the disciples to the people; for it goes on, and gave to his disciples to set before them; and they did set them before the people. And not only the bread, but the fish also He blessed, and ordered to be set before them. For there comes after, And they had a few small fishes: and he blessed, and commanded to set them also before them.

(ubi sup.) In this passage then we should notice, in one and the same, our Redeemer, a distinct operation of Divinity and of Manhood; thus the error of Eutyches1, who presumes to lay down the doctrine of one only operation in Christ, is to be cast out far from the Christian pale. For who does not here see that the pity of our Lord for the multitude is the feeling and sympathy of humanity; and that at the same time His satisfying four thousand men with seven loaves and a few fishes, is a work of Divine virtue? It goes on, And they took up of the broken meat that was left seven baskets.

The multitudes who ate and were filled did not take with them the remains of the loaves, but the disciples took them up, as they did before the baskets. In which we learn according to the narration, that we should be content with what is sufficient, and not look for any thing beyond. The number of those who ate is put down, when it is said, And they that had eaten were about four thousand: and he sent them away; where we may see that Christ sends no one away fasting, for He wishes all to be nourished by His grace.

(ubi sup.) The typical difference between this feeding and the other of the five loaves and two fishes, is, that there the letter of the Old Testament, full of spiritual grace, is signified, but here the truth and grace of the New Testament, which is to be ministered to all the faithful, is pointed out. Now the multitude remains three days, waiting for the Lord to heal their sick, as Matthew relates, when the elect, in the faith of the Holy Trinity, supplicate for sins, with persevering earnestness; or because they turn themselves to the Lord in deed, in word, and in thought.

Or by those who wait for three days, He means the baptized; for baptism is called illumination, and is performed by trine immersion.

(Mor. 1, 19) He does not however wish to dismiss them fasting, lest they should faint by the way; for it is necessary that men should find in what is preached the word of consolation, lest hungering through want of the food of truth, they sink under the toil of this life.

(in Luc. 6:73) The good Lord indeed whilst He requires diligence, gives strength; nor will He dismiss them fasting, lest they faint by the way, that is, either in the course of this life, or before they have reached the fountainhead head of life, that is, the Father, and have learnt that Christ is of the Father, lest haply, after receiving that He is born of a virgin, they begin to esteem His virtue not that of God, but of a man. Therefore the Lord Jesus divides the food, and His will indeed is to give to all, to deny none; He is the Dispenser of all things, but if thou refusest to stretch forth thy hand to receive the food, thou wilt faint by the way, nor canst thou find fault with Him, who pities and divides.

(ubi sup.) But they who return to repentance after the crimes of the flesh, after thefts, violence, and murders, come to the Lord from afar; for in proportion as a man has wandered farther in evil working, so he has wandered farther from Almighty God. The believers amongst the Gentiles came from afar to Christ, but the Jews from near, for they had been taught concerning Him by the letter of the law and the prophets. In the former case, however, of the feeding with five loaves, the multitude lay upon the green grass; here, however, upon the ground, because by the writing of the law, we are ordered to keep under the desires of the flesh, but in the New Testament we are ordered to leave even the earth itself and our temporal goods.

Further, the seven loaves are spiritual discourses, for seven is the number, which points out the Holy Ghost, who perfects all things; for our life is perfected in the number of seven days’d.

Or else, the seven loaves are the gifts of the Holy Spirit, the fragments of the loaves are the mystical understanding of the1 first week.

(ubi sup.) For our Lord’s breaking the bread means the opening of mysteries; His giving of thanks shews how great a joy He feels in the salvation of the human race; His giving the loaves to His disciples that they might set them before the people, signifies that He assigns the spiritual gifts of knowledge to the Apostles, and that it was His will that by their ministry the food of life should be distributed to the Church.

The small fishes blessed are the books of the New Testament, for our Lord when risen asks for a piece of broiled fish;1 or else in these little fishes, we receive the saints, seeing that in the Scriptures of the New Testament are contained the faith, life, and sufferings of them who, snatched away from the troubled waves of this world, have given us by their example spiritual refreshment.

(ubi sup.) Again, what was over and above, after the multitude was refreshed, the Apostles take up, because the higher precepts of perfection, to which the multitude cannot attain, belong to those whose life transcends that of the generality of the people of God; nevertheless, the multitude is said to have been satisfied, because though they cannot leave all that they possess, nor come up to that which is spoken of virgins, yet by listening to the commands of the law of God, they attain to everlasting life.

Again, the seven baskets are the seven Churches. By the four thousand is meant the year of the new dispensation, with its four seasons. Fitly also are there four thousand, that in the number itself it might be taught us that they were filled with the food of the Gospel.

Or there are four thousand, that is, men perfect in the four virtues; and for this reason, as being more advanced, they ate more, and left fewer fragments. For in this miracle, seven baskets full remain, but in the miracle of the five loaves, twelve, for there were five thousand men, which means men enslaved to the five senses, and for this reason they could not eat, but were satisfied with little, and many remains of the fragments were over and above.

Theophylact, Bede, Remigius, Gregory, Ambrose, Pseudo-Jerome


And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. And he left them, and entering into the ship again departed to the other side. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. And they reasoned among themselves, saying, It is because we have no bread. And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. And he said unto them, How is it that ye do not understand?

After that our Lord had worked the miracle of the loaves, He immediately retires into another spot, lest on account of the miracle, the multitudes should take Him to make Him a king; wherefore it is said, And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.

(de Con. Evan. 2. 51) Now in Matthew we read that He entered into the parts of Magdala1. But we cannot doubt that it is the same place under another name; for several manuscripts even of St. Mark have only Magdala. It goes on, And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.

(in Marc. 2, 33) The Pharisees, then, seek a sign from heaven, that He, Who had for the second time fed many thousands of men with a few loaves of bread, should now, after the example of Moses, refresh the whole nation in the last time with manna sent down from heaven, and dispersed amongst them all.

Or they seek for a sign from heaven, that is, they wish Him to make the sun and moon stand still, to bring down hail, and change the atmosphere; for they thought that He could not perform miracles from heaven, but could only in Beelzebub perform a sign on earth.

(ubi sup.) When, as related above, He was about to refresh the believing multitude, He gave thanks, so now, on account of the foolish petition of the Pharisees, He groans; because, bearing about with Him the feelings of human nature, as He rejoices over the salvation of men, so He grieves over their errors. Wherefore it goes on, And he groaned in spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, If a sign shall be given to this generation. That is, no sign shall be given; as it is written in the Psalms, (Ps. 89:36) I have sworn once by my holiness, if I shall fail David, that is, I will not fail David.

(ubi sup.) Let no one, however, be perplexed that the answer which Mark says was given to them, when they sought a sign from heaven, is not the same as that which Matthew relates, namely, that concerning Jonah. He says that the Lord’s answer was, that no sign should be given to it; by which we must understand such an one as they asked for, that is, one from heaven; but he has omitted to say, what Matthew has related.

Now the reason why the Lord did not listen to them was, that the time of signs from heaven had not arrived, that is, the time of the second Advent, when the powers of the heaven shall be shaken, and the moon shall not give her light. But in the time of the first Advent, all things are full of mercy, and such things do not take place.

(ubi sup.) For a sign from heaven was not to be given to a generation of men, who tempted the Lord; but to a generation of men seeking the Lord, He shews a sign from heaven, when in the sight of the Apostles He ascended into heaven. It goes on, And he left them, and entering into a ship again, he departed to the other side.

The Lord indeed quits the Pharisees, as men uncorrected; for where there is a hope of correction, there it is right to remain; but where the evil is incorrigible, we should go away. There follows: Now they had forgotten to take bread, neither had they in the ship with them more than one loaf.

(ubi sup.) Some may ask, how they had no bread, when they had filled seven baskets just before they embarked in the ship. But Scripture relates that they had forgotten to take them with them, which is a proof how little care they had for the flesh in other things, since in their eagerness to follow the Lord, even the necessity of refreshing their bodies had escaped from their mind.

By a special providence1 also the disciples forgot to take bread, that they might be blamed by Christ, and thus become better, and arrive at a knowledge of Christ’s power. For it goes on, And he charged them, saying, Take heed, and beware of the leaven of the Pharisees and of the leaven of Herod.

(Vict. Ant. e Cat. in Marc.) Matthew says, of the leaven of the Pharisees and of the Sadducees; Luke, however, of the Pharisees only. All three, therefore, name the Pharisees, as being the most important of them, but Matthew and Mark have each mentioned one of the secondary sects; and fitly has Mark added of Herod, as a supplement to Matthew’s narrative, in which they were left out. But in saying this, He by degrees brings the disciples to understanding and faith.

He means by leaven their hurtful and corrupt doctrine, full of the old malice, for the Herodians were the teachers, who said that Herod was the Christ.

(ubi sup.) Or, the leaven of the Pharisees is making the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works; but the leaven of Herod is adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner.

But the disciples themselves thought that the Lord spoke of the leaven of bread. Wherefore it goes on, And they reasoned amongst themselves, saying, it is because we have no bread; and this they said, as not understanding the power of Christ, who could make bread out of nothing; wherefore the Lord reproves them; for there follows, And when Jesus knew it, he said unto them, Why reason ye because ye have no bread?

(ubi sup.) Taking occasion then from the precept, which He had commanded, saying, Beware of the leaven of the Pharisees and of the leaven of Herod, our Saviour teaches them what was the meaning of the five and the seven loaves, concerning which He adds, And do ye not remember, when I brake the five loaves amongst five thousand, and how many baskets full of fragments ye took up? For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine.

Theophylact, Augustine, Bede, Pseudo-Chrysostom


And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. And he looked up, and said, I see men as trees, walking. After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town.

(non occ.) After the feeding of the multitude, the Evangelist proceeds to the giving sight to the blind, saying, And they come to Bethsaida, and they bring a blind man to him, and besought him to touch him.

(in Marc. 2, 34) Knowing that the touch of the Lord could give sight to a blind man as well as cleanse a leper. It goes on, And he took the blind man by the hand, and led him out of the town.

For Bethsaida appears to have been infected with much infidelity, wherefore the Lord reproaches it, (Matt. 11:21) Woe to thee, Bethsaida, for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. He then takes out of the town the blind man, who had been brought to Him, for the faith of those who brought him was not true faith. It goes on; And when he had spit in his eyes, and put his hands upon him, he asked him if he saw ought.

(Vict. Ant. e Cat. in Marc.) He spat indeed, and put His hand upon the blind man, because He wished to shew that wonderful are the effects of the Divine word added to action; for the hand is the symbol of working, but the spittle, of the word proceeding out of the mouth. Again He asked him whether he could see any thing, which He had not done in the case of any whom He had healed, thus shewing that by the weak faith of those who brought him, and of the blind man himself, his eyes could not altogether be opened. Wherefore there follows: And he looked up, and said, I see men as trees walking; because he was still under the influence of unfaithfulness, he said that he saw men obscurely.

(ubi sup.) Seeing indeed the shapes of bodies amongst the shadows, but unable to distinguish the outlines of the limbs, from the continued darkness of his sight; just as trees standing thick together are wont to appear to men who see them from afar, or by the dim light of the night, so that it cannot easily be known whether they be trees or men.

But the reason why he did not see at once perfectly, but in part, was, that he had not perfect faith; for healing is bestowed in proportion to faith.

(Vict. Ant. e Cat, in Marc.) From the commencement, however, of the return of his senses, He leads him to apprehend things by faith, and thus makes him see perfectly; wherefore it goes on, After that, he put his hands again upon his eyes, and he began to see, and afterwards he adds, And he was restored, and saw all things clearly; that is, being perfectly healed in his senses and his intellect. It goes on: And he sent him away to his house, saying, Go into thy home, and if thou enter into the town, tell it not to any one.

These precepts He gave him, because they were unfaithful, as has been said, lest perchance he should receive hurt in his soul from them, and they by their unbelief should ran into a more grievous crime.

(ubi sup.) Or else, He leaves an example to His disciples that they should not seek for popular favour by the miracles which they did. 1Mystically, however, Bethsaida is interpreted ‘the house of the valley,’ that is, the world, which is the vale of tears. Again, they bring to the Lord a blind man, that is, one who neither sees what he has been, what he is, nor what he is to be. They ask Him to touch him, for what is being touched, but feeling compunction.?

(ubi sup.) For the Lord touches us, when He enlightens our minds with the breath of His Spirit, and He stirs us up that we may recognise our own infirmity, and be diligent in good actions. He takes the hand of the blind man, that He may strengthen him to the practice of good works.

And He brings him out of the town, that is, out of the neighbourhood of the wicked; and He puts spittle into his eyes, that he may see the will of God, by the breath of the Holy Ghost; and putting His hands upon him, He asked him if he could see, because by the works of the Lord His majesty is seen.

(ubi sup.) Or else, putting spittle into the eyes of the blind man, he lays His hands upon him that he may see, because He has wiped away the blindness of the human race both by invisible gifts, and by the Sacrament of His assumed humanity; for the spittle, proceeding from the Head, points out the grace of the Holy Ghost. But though by one word He could cure the man wholly and all at once, still He cures him by degrees, that He may shew the greatness of the blindness of man, which can hardly, and only as it were step by step, be restored to light; and He exhibits to us His grace, by which He furthers each step towards perfection. Again, whoever is weighed down by a blindness of such long continuance, that he is unable to distinguish between good and evil, sees as it were men like trees walking, because he sees the deeds of the multitude without the light of discretion.

Or else, he sees men as trees, because he thinks all men higher than himself. But He put His hands again upon his eyes, that he might see all things clearly, that is, understand invisible things by visible, and with the eye of a pure mind contemplate, what the eye hath not seen, the glorious state of his own soul after the rust of sin. He sent him to his home, that is, to his heart; that he might see in himself things which he had not seen before; for a man despairing of salvation does not think that he can do at all what, when enlightened, he can easily accomplish.

Or else, after He has healed him He sends him to his home; for the home of every one of us is heaven, and the mansions which are there.

And He says to him, If thou enter into the town, tell it not to any one, that is, relate continually to thy neighbours thy blindness, but never tell them of thy virtue.

Gloss, Bede, Theophylact, Pseudo-Chrysostom, Pseudo-Jerome


And Jesus went out, and his disciples, into the towns of Cæsarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. And he charged them that they should tell no man of him. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And he spake that saying openly. And Peter took him, and began to rebuke him. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.

After taking His disciples afar from the Jews, He then asks them concerning Himself, that they might speak the truth without fear of the Jews; wherefore it is said, And Jesus entered, and his disciples, into the towns of Cæsarea Philippi.

(in Marc. 2, 35) Philip was that brother of Herod, of whom we spoke above, who in honour of Tiberius Cæsar called that town, which is now called Paneas, Cæsarea Philippi. It goes on, And by the way he asked his disciples, saying unto them, Whom do men say that I am?

(Vict. Ant. e Cat. in Marc.) He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.

(ubi sup.) Wherefore He first asks what is the opinion of men, in order to try the faith of the disciples, lest their confession should appear to be founded on the common opinion. It goes on, And they answered, saying, Some say John the Baptist, some Elias, and others, One of the prophets.

For many thought that John had risen from the dead, as even Herod believed, and that he had performed miracles after his resurrection. After however having enquired into the opinion of others, He asks them what was the belief of their own minds on this point; wherefore it continues, And he saith unto them, But whom say ye that I am?

(Hom. in Mat. 54) From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words shew what the head of the disciples, the mouth of the Apostles, answered; when all were asked, Peter answereth and saith unto him, Thou art the Christ.

He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem to be favouring his master Peter; Matthew plainly goes through the whole of it.

(in Matt. Tom. xii. 15) Or else, Mark and Luke, as they wrote that Peter answered, Thou art the Christ, without adding what is put down in Matthew, the Son of the living God, so they omitted to relate the blessing which was conferred on this confession. It goes on, And he charged them that they should tell no man of him.

For He wished in the mean time to hide His glory, lest many should be offended because of Him, and so earn a worse punishment.

(ubi sup.) Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to them, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, Go ye and teach all nations.

But after the Lord had accepted the confession of the disciples, who called Him the true God, He then reveals to them the mystery of the Cross. Wherefore it goes on, And he began to teach them that the Son of man must suffer many things, and be rejected of the elders and of the chief priests, and the scribes, and be killed, and after three days rise again; and he spake that saying openly, that is, concerning His future passion. But His disciples did not understand the order of the truth, neither could they comprehend His resurrection, but thought it better that He should not suffer.

(Vict. Ant. e Cat. in Marc. v. Chrys. ubi sup.) The reason, however, why the Lord told them this, was to shew, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things. Wherefore it goes on, And Peter took him up, and began to rebuke hime.

(ubi sup. Chrys. ubi sup.) This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mine ears receive that the Son of God is to be slain.

But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, shewing that He must come to His Passion, rebuked Peter; wherefore there follows, And when he had turned about and looked on his disciples, he rebuked Peter, &c.

For the Lord, wishing to shew that His Passion was to take place on account of the salvation of men, and that Satan alone was unwilling that Christ should suffer, and the race of man be saved, called Peter Satan, because he savoured the things that were of Satan, and, from unwillingness that Christ should suffer, became His adversary; for Satan is interpreted ‘the adversary.’

(Vict. Ant. e Cat. in Marc.) But He saith not to the devil, when tempting Him, Get thee behind me, but to Peter He saith, Get thee behind me, that is, follow Me, and resist not the design of My voluntary Passion. There follows, For thou savourest not the things which be of God, but which be of men.

He says that Peter savours the things which be of men, in that he in some way savoured carnal affections, for Peter wished that Christ should spare Himself and not be crucified.

Theophylact, Bede, Pseudo-Chrysostom, Chrysostom, Origen


And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel’s, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

After shewing to His disciples the mystery of His passion and resurrection, He exhorts them, as well as the multitude, to follow the example of His passion. Wherefore it goes on; And when he had called the people unto him with his disciples also, he said unto them, Whosoever wishes to come after me, let him deny himself.

(Hom. in Matt. 55) As if He would say to Peter, Thou indeed dost rebuke Me, who am willing to undergo My passion, but I tell thee, that not only is it wrong to prevent Me from suffering, but neither canst thou be saved unless thou thyself diest. Again He says, Whosoever wishes to come after me; as if He said, I call you to those good things which a man should wish for, I do not force you to evil and burdensome things; for he who does violence to his hearer, often stands in his way; but he who leaves him free, rather draws him to himself. And a man denies himself when he cares not for his body, so that whether it be scourged, or whatever of like nature it may suffer, he bears it patiently.

For a man who denies another, be it brother or father, does not sympathize with him, nor grieve at his fate, though he be wounded and die; thus we ought to despise our body, so that if it should be wounded or hurt in any way, we should not mind its suffering.

(ubi sup.) But He says not, a man should not spare himself, but what is more, that he should deny himself, as if he had nothing in common with himself, but face danger, and look upon such things as if another were suffering; and this is really to spare himself; for parents then most truly act kindly to their children, when they give them up to their masters, with an injunction not to spare them. Again, He shews the degree to which a man should deny himself, when He says, And take up his cross, by which He means, even to the most shameful death.

For at that time the cross appeared shameful, because malefactors were fixed to it.

Or else, as a skilful pilot, foreseeing a storm in a calm, wishes his sailors to be prepared; so also the Lord says, If any one will follow me, &c.

(ubi sup.) For we deny ourselves, when we avoid what we were of old, and strive to reach that point, whither we are newly called. And the cross is taken up by us, when either our body is pained by abstinence, or our soul afflicted by fellow-feeling for our neighbour.

But because after the cross we must have a new strength, He adds, and follow me.

(ubi sup.) And this He says, because it may happen that a man may suffer and yet not follow Christ, that is, when he does not suffer for Christ’s sake; for he follows Christ, who walks after Him, and conforms himself to His death, despising those principalities and powers under whose power, before the coming of Christ, he committed sin. Then there follows, For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel’s, the same shall save it. I give you these commands, as it were to spare you; for whosoever spares his son, brings him to destruction, but whosoever does not spare him, saves him. It is therefore right to be always prepared for death; for if in the battles of this world, he who is prepared for death fights better than others, though none can restore him to life after death, much more is this the case in spiritual battle, when so great a hope of resurrection is set before him, since he who gives up his soul unto death saves it.

And life is to be taken in this place for the present life, and not for the substance itself of the soul.

(ubi sup.) As therefore He had said, For who so ever will save his life shall lose it, lest any one should suppose this loss to be equivalent to that salvation, He adds, For what shall it profit a man, if he shall gain the whole world, and lose his own soul, &c. As if He said, Think not that he has saved his soul, who has shunned the perils of the cross; for when a man, at the cost of his soul, that is, his life, gains the whole world, what has he besides, now that his soul is perishing? Has he another soul to give for his soul? For a man can give the price of his house in exchange for the house, but in losing his soul, he has not another soul to give. And it is with a purpose that He says, Or what shall a man give in exchange for his soul? for God, in exchange for our salvation, has given the precious blood of Jesus Christ.

(in Marc. 2, 36) Or else He says this, because in time of persecution, our life is to be laid aside, but in time of peace, our earthly desires are to be broken, which He implies when He says, For what shall it profit a man, &c. But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts; and therefore it is added, For whosoever shall confess me and my words in this adulterous and sinful generation, him also shall the Son of man confess, when he cometh in the glory of his Father with the holy angels.

For that faith which only remains in the mind is not sufficient, but the Lord requires also the confession of the mouth; for when the soul is sanctified by faith, the body ought also to be sanctified by confession.

(Vict. Ant. e Cat. in Marc.) He then who has learned this, is bound zealously to confess Christ without shame. And this generation is called adulterous, because it has left God the true Bridegroom of the soul, and has refused to follow the doctrine of Christ, but has prostrated itself to the devil and taken up the seeds of impiety, for which reason also it is called sinful. Whosoever therefore amongst them has denied the kingdom of Christ, and the words of God revealed in the Gospel, shall receive a reward befitting His impiety, when He hears in the second advent, I know you not. (Matt. 7:23)

Him then who shall have confessed that his God was crucified, Christ Himself also shall confess, not here, where He is esteemed poor and wretched, but in His glory and with a multitude of Angels.

(Hom. 32. in Evang.) There are however some, who confess Christ, because they see that all men are Christians; for if the name of Christ were not at this day in such great glory, the Holy Church would not have so many professors. The voice of profession therefore is not sufficient for a trial of faith whilst the profession of the generality defends it from shame. In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility.

But because He had spoken of His glory, in order to shew that His promises were not vain, He subjoins, Verily I say unto you, That there be some of them that stand here who shall not taste of death, till they have seen the kingdom of God come with power. As if He said, Some, that is, Peter, James, and John, shall not taste of death, until I shew them, in my transfiguration, with what glory I am to come in my second advent; for the transfiguration was nothing else, but an announcement of the second coming of Christ, in which also Christ Himself and the Saints will shine.

(in Marc. 3. 36) Truly it was done with a loving foresight, in order that they, having tasted for a brief moment the contemplation of everlasting joy, might with the greater strength bear up under adversity.

(Hom. in Matt. 56) And He did not declare the names of those who were about to go up, lest the other disciples should feel some touch of human frailty, and He tells it to them beforehand, that they might come with minds better prepared to be taught all that concerned that vision.

(ubi sup.) Or else the present Church is called the kingdom of God; and some of the disciples were to live in the body until they should see the Church built up, and raised against the glory of the world; for it was right to make some promises concerning this life to the disciples who were uninstructed, that they might be built up with greater strength for the time to come.

(Orig. in Matt. tom. xii. 33, 35) But in a mystical sense, Christ is life, and the devil is death, and he tastes of death, who dwells in sin; even now every one, according as he has good or evil doctrines, tastes the bread either of life or of death. And indeed, it is a less evil to see death, a greater to taste of it, still worse to follow it, worst of all to be subject to it.

Bede, Chrysostom, Theophylact, Pseudo-Jerome, Remigius, Pseudo-Chrysostom, Gregory


And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them; and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

After the consummation of the cross, the glory of the resurrection is shewn, that they, who were to see with their own eyes the glory of the resurrection to come, might not fear the shame of the cross; wherefore it is said, And after six days Jesus taketh with him Peter, and James, and John, and led them up into an high mountain apart by themselves, and he was transfigured before them.

(Hom. in Matt. 65) Luke in saying, After eight days, does not contradict this; for he reckoned in both the day on which Christ had spoken what goes before, and the day on which he took them up. And the reason that he took them up after six days, was that they might be filled with a more eager desire during the space of these days, and with a watchful and anxious mind attend to what they saw.

And He takes with Him the three chiefs of the Apostles, Peter, as confessing and loving him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him.

(Vict. Ant. e Cat. in Marc.) He does not however shew His glory in a house, but He takes them up into a high mountain, for the loftiness of the mountain was adapted to shewing forth the loftiness of His glory.

And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness.

(Vict. Ant. e Cat. in Marc.) It is not therefore fitting that in the kingdom of God any change of feature should take place, either in the Saviour Himself, or in those who are to be made like unto him, but only an addition of brightness.

(in Marc. 3, 37) Our Saviour then when transfigured did not lose the substance of real flesh, but shewed forth the glory of His own or of our future resurrection; for such as He then appeared to the Apostles, He will after the judgment appear to all His elect. It goes on, And his raiment became shining.

(Mor. 32, 6) Because, in the height of the brightness of heaven above, they who shine in righteousness of life, will cling to Him; for by the name of garments, He means the just whom He joins to Himself. There follows, And there appeared unto them Elias with Moses, and they were talking with Jesus.

(Hom. in Matt. 56) He brings Moses and Elias before them; first, indeed, because the multitudes said that Christ was Elias, and one of the Prophets, He shews Himself to the Apostles with them, that they might see the difference between the Lord, and His servants. And again because the Jews accused Christ of transgressing the law, and thought Him a blasphemer, as if He arrogated to Himself the glory of His Father, He brought before them those who shone conspicuous in both ways; for Moses gave the Law, and Elias was zealous for the glory of God; for which reason neither would have stood near Him, if He had been opposed to God and to His law. And that they might know that He holds the power of life and of death, He brings before them both Moses who was dead, and Elias who had not yet suffered death. Furthermore He signified by this that the doctrine of the Prophets was the schoolmaster to the doctrine of Christ. He also signified the junction of the New and Old Testament, and that the Apostles shall be joined in the resurrection with the Prophets, and both together shall go forth to meet their common King. It goes on, And Peter answered and said to Jesus, Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.

(ubi sup.) If the transfigured humanity of Christ and the society of but two saints seen for a moment, could confer delight to such a degree that Peter would, even by serving them, stay their departure, how great a happiness will it be to enjoy the vision of Deity amidst choirs of Angels for ever? It goes on, For he wist not what to say; although, however, Peter from the stupor of human frailty knew not what to say, still he gives a proof of the feelings which were within him; for the cause of his not knowing what to say, was his forgetting that the kingdom was promised to the Saints by the Lord not in any earthly region, but in heaven; he did not remember that he and his fellow-Apostles were still hemmed in by mortal flesh and could not bear the state of immortal life, to which his soul had already carried him away, because in our Father’s house in heaven, a house made with hands is not needed. But again even up to this time he is pointed at, as an ignorant man, who wishes to make three tabernacles for the Law, the Prophets, and the Gospel, since they in no way can be separated from each other.

f Again, Peter neither comprehended that the Lord worked His transfiguration for the shewing forth of His true glory, nor that He did this in order to teach men, nor that it was impossible for them to leave the multitude and dwell in the mountain. It goes on, For they were sore afraid. But this fear of theirs was one by which they were raised from their usual state of mind to one higher, and they recognised that those who appeared to them were Moses and Elias. The soul also was drawn on to a state of heavenly feeling, as though carried away from human sense by the heavenly vision.

Or else, Peter, fearing to come down from the mount because he had now a presentiment that Christ must be crucified, said, It is good for us to be here, and not to go down there, that is, in the midst of the Jews; but if they who are furious against Thee come hither, we have Moses who beat down the Egyptians, we have also Elias, who brought fire down from heaven and destroyed the five hundred.

(in Matt tom. xii. 40) Mark says in his own person, For he wist not what to say. Where it is matter for, consideration, whether perchance Peter spoke this in the confusion of his mind, by the motion of a spirit not his own; whether perchance that spirit himself who wished, as far as in him lay, to be a stumbling-block to Christ, so that He might shrink from that Passion, which was the saving of all men, did not here work as a seducer and wish under the colour of good to prevent Christ from condescending to men, from coming to them, and taking death upon Himself for their sakes.

(ubi sup.) Now because Peter sought for a material tabernacle, he was covered with the shadow of the cloud, that he might learn that in the resurrection they are to be protected not by the covering of houses, but by the glory of the Holy Ghost; wherefore it goes on, There was a cloud that overshadowed them. And the reason why they obtained no answer from the Lord was, that they asked unadvisedly; but the Father answered for the Son, wherefore there follows, And a voice came out of the cloud, saying, This is my beloved Son, in whom I am well pleased.

(Hom. in Matt. 56) The voice proceeded from a cloud in which God is wont to appear, that they might believe that the voice was sent forth from God. But in that He says, This is my beloved Son, He declares that the will of the Father and the Son is one, and that, save in that He is the Son, He is in all things One with Him who begot Him.

(ubi sup.) He then whose preaching, as Moses foretold, every soul that wished to be saved should hear when He came in the flesh, He now come in the flesh is proclaimed by God the Father to the disciples as the one whom they were to hear. There follows, And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves; for as soon as the Son was proclaimed, at once the servants disappeared, lest the voice of the Father should seem to have been sent forth to them.

Again mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see His exceeding glory.

(ubi sup.) And by the garments of the Lord are meant His saints, who will shine with a new whiteness. By the fuller we must understand Him, to whom the Psalmist says, (Ps. 51) Wash me throughly from my wickedness, and cleanse me from my sin; for He cannot give to His faithful ones upon earth that glory which remains laid up for them in heaven.

Or else, by the fuller are meant holy preachers and purifiers of the soul, none of whom in this life can so live as not to be stained with some spots of sin; but in the coming resurrection all the saints shall be purged from every stain of sin. Therefore the Lord will make them such as neither they themselves by taking vengeance on their own members, nor any preacher by his example and doctrine, can make.

Or else, white garments are the writings of Evangelists and Apostles, the like to which no interpreter can frame.

(in Matt. tom. xii. 39) Or else, fullers upon earth may by a moral interpretation be considered to be the wise of this world, who are thought to adorn even their foul understandings and doctrines with a false whitening drawn from their own minds. But their skill as fullers cannot produce any thing like a discourse which shews forth the brightness of spiritual conceptions in the unpolished words of Scripture, which by many are despised.

(ubi. sup.) Moses and Elias, of whom one, as we read, died, the other was carried away to heaven, signify the coming glory of all the Saints, that is, of all who in the judgment-time are either to be found alive in the flesh, or to be raised up from that death of which they tasted, and who are all equally to reign with Him.

Or else it means, that we are to see in glory both the Law and the Prophets speaking with Him, that is, we shall then find that all those things which were spoken of Him by Moses and the other prophets agree with the reality; then too we shall hear the voice of the Father, revealing to us the Son of the Father, and saying, This is my beloved Son, and the cloud, that is, the Holy Ghost, the fount of truth, will overshadow us.

(ubi sup.) And we must observe, that, as when the Lord was baptized in Jordan, so on the mountain, covered with brightness, the whole mystery of the Holy Trinity is declared, because we shall see in the resurrection that glory of the Trinity which we believers confess in baptism, and shall praise it all together. Nor is it without reason that the Holy Ghost appeared here in a bright cloud, there in the form of a dove; because he who now with a simple heart keeps the faith which he hath embraced, shall then contemplate what he had believed with the brightness of open vision. But when the voice had been heard over the Son, He was found Himself alone, because when He shall have manifested Himself to His elect, God shall be all in all, yea Christ with His own, as the Head with the body, shall shine through all things. (1 Cor. 15:28).

Pseudo-Jerome, Chrysostom, Theophylact, Pseudo-Chrysostom, Bede, Gregory, Origen, Remigius


And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. And they asked him, saying, Why say the Scribes that Elias must first come? And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

(in Matt. tom. xii. 43) After the shewing of the mystery on the mount, the Lord commanded His disciples, as they were coming down from the mount, not to reveal His transfiguration, before the glory of His Passion and Resurrection; wherefore it is said, And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.

(Hom in Matt. 56) Where He not only orders them to be silent, but mentioning His Passion, He implies the cause why they were to be silent.

Which He did lest men should be offended, hearing such glorious things of Him Whom they were about to see crucified. It was not therefore fitting to say such things of Christ before He suffered, but after His resurrection they were likely to be believed.

(Vict. Ant. e Cat. in Marc.) But they, being ignorant of the mystery of the resurrection, took hold of that saying, and disputed one with another; wherefore there follows, And they kept that saying with themselves, questioning one with another what the rising from the dead should, mean.

This, which is peculiar to Mark, means, that when death shall have been swallowed up in victory, we shall have no memory for the former things. It goes on, And they asked him, saying, Why say the Scribes that Elias must first come.

(non occ.) The design of the disciples in asking this question seems to me to be this. We indeed have seen Elias with Thee, and have seen Thee before seeing Elias, but the Scribes say that Elias cometh first; we therefore believe that they have lied.

(ubi sup.) Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.

(Hom. in Matt. 57) But what Christ answered to this, is seen by what follows, And he answered and told them, Elias verily cometh first, and restoreth all things; in which He shews that Elias will come before His second advent. For the Scriptures declare two advents of Christ, namely, one which has taken place, and another which is to come; but the Lord asserts that Elias is the forerunner of the second advent.

(ubi sup.) Again, He will restore all things, that is to say, those things which Malachi points out, saying, Behold, I will send you Elijah the prophet, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; (Mal. 4:5, 6) he will yield up also to death that debt, which by his prolonged life he has delayed to render.

Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, shewing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.

(ubi sup.) Or this, And how it is written: that is, in the same way as the prophets have written many things in various places concerning the Passion of Christ, Elias also, when he comes, is to suffer many things, and to be despised by the wicked.

(ubi sup.) Now as the Lord asserted that Elias was to be the forerunner of the second advent, so consequently He asserted that John was the forerunner of the first; wherefore He subjoins, But I say unto you, that Elias is indeed come.

(non in Gloss. sed ap. Chrys ubi sup.) He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.

For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head; wherefore there follows, And they have done unto him whatsoever they listed, as it is written of him.

(Vict. Ant. e Cat. in Marc.) Or else, the disciples asked Jesus, how it was written that the Son of man must suffer? Now in answer to this, He says, As John came in the likeness of Elias, and they evil intreated him, so according to the Scriptures must the Son of man suffer.

Origen, Chrysostom, Theophylact, Pseudo-Chrysostom, Pseudo-Jerome, Bede, Gloss


And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. And he asked the Scribes, What question ye with them? And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. And he asked his father, How long is it ago since this came unto him? And he said, Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. Jesus said unto him, If thou canst believe, all things are possible to him that believeth. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose. And when he was come into the house, his disciples asked him privately, Why could not we cast him out? And he said unto them, This kind can come forth by nothing, but by prayer and fasting.

After He had shewn His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves.

But there is no peace for man under the sun; envy is ever slaying the little ones, and lightnings strike the tops of the great mountains. Of all those who run to the Church, some as the multitudes come in faith to learn, others, as the Scribes, with envy and pride. It goes on, And straightway all the people, when they beheld Jesus, were greatly amazed, and feared.

(in Marc. 3, 38) In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shewn any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.

For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him.

Now it was the people, and not the disciples, who on seeing Him were amazed and feared, for there is no fear in love; fear belongs to servants, amazement to fools. It goes on: And he asked them, What question ye with them. Why does the Lord put this question? That confession may produce salvation, and the murmuring of our hearts may be appeased by religious words.

(ubi sup.) The question, indeed, which was raised may, if I am not deceived, have been this, wherefore they, who were the disciples of the Saviour, were unable to heal the demoniac, who was placed in the midst, which may be gathered from the following words; And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away.

(ubi sup.) The Scriptures declare that this man was weak in faith, for Christ says, O faithless generation: and He adds, If thou canst believe. But although his want of faith was the cause of their not casting out the devil, he nevertheless accuses the disciples; wherefore it is added, And I spake to thy disciples that they should cast him out; but they could not. Now observe his folly; in praying to Jesus in the midst of the crowd, he accuses the disciples, wherefore the Lord before the multitude so much the more accuses him, and not only aims the accusation at himself, but also extends it to all the Jews; for it is probable that many of those present had been offended, and had held wrong thoughts concerning His disciples. Wherefore there follows, He answereth them and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? By which He shewed both that He desired death, and that it was a burden to Him to converse with them.

(ubi sup.) So far, however, is He from being angry with the person, though He reproved the sin, that He immediately added, Bring him unto me; and they brought him unto him. And when he saw him, straightway the spirit fare him, and he fell on the ground, and wallowed foaming.

(ubi sup.) But this the Lord permitted for the sake of the father of the boy, that when he saw the devil vexing his child, he might be brought on to believe that the miracle was to be wrought.

He also permits the child to be vexed, that in this way we might know the devil’s wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him.

Let Juliang blush, who dares to say that all men are born in the flesh, without the infection of sin, as though they were innocent in all respects, just as Adam was when he was created. For what was there in the boy, that he should be troubled from infancy with a cruel devil, if he were not held at all by the chain of original sin? since it is evident that he could not yet have had any sin of his own.

(non occ.) Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, But if thou canst do any thing, have compassion on us, and help us. For in that he says, If thou canst do any thing, he shews that he doubts His power, because he had seen that the disciples of Christ had failed in curing him; but he says, have compassion on us, to shew the misery of the son, who suffered, and the father, who suffered with him. It goes on: Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

This saying, If thou canst, is a proof of the freedom of the will. Again, all things are possible to him that believeth, which evidently means all those things which are prayed for with tears in the name of Jesus, that is, of salvation.

(ubi sup.) The answer of the Lord was suited to the petition; for the man said, If thou canst do any thing, help us; and to this the Lord answered, If thou canst believe. On the other hand, the leper who cried out, with faith, Lord, if thou will, thou canst make me clean, (Matt. 8:2. 3) received an answer according to his faith, I will, be thou clean.

(Vict. Ant. e Cat. in Marc. sed v. Chrys. ubi sup.) His meaning is; such a plenitude of virtue is there in Me, that not only can I do this, but I will make others to have that power; where fore if thou canst believe as thou oughtest to do, thou shalt be able to cure not only him, but many more. In this way then, He endeavoured to bring back to the faith, the man who as yet speaks unfaithfully. There follows, And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. But if he had already believed, saying, I believe, how is it that he adds, help thou mine unbelief? We must say then that faith is manifold, that one sort of faith is elementary, another perfect; but this man, being but a beginner in believing, prayed the Saviour to add to his virtue what was wanting.

(ubi sup.) For no man at once reaches to the highest point, but in holy living a man begins with the least things that he may reach the great; for the beginning of virtue is different, from the progress and the perfection of it. Because then faith mounts up through the secret inspiration of grace, by the steps of its own meritsh, he who had not yet believed perfectly was at once a believer and an unbeliever.

By this also we are taught that our faith is tottering, if it lean not on the stay of the help of God. But faith by its tears receives the accomplishment of its wishes; Wherefore it continues, When Jesus saw that the multitude came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.

The reason that He rebuked the foul spirit, when He saw the crowd running together, was that he did not wish to cure him before the multitude, that He might give us a lesson to avoid ostentation.

(Vict. Ant. e Cat. in Marc.) And His rebuking him, and saying, I charge thee, is a proof of Divine power. Again, in that He says not only, come out of him, but also enter no more into him, He shews that the evil spirit was ready to enter again, because the man was weak in faith, but was prevented by the command of the Lord. It goes on, And the spirit cried, and rent him sore, and came out of him; and he was as one dead, insomuch that many said, He is dead. For the devil was not able to inflict death upon him, because the true Life was come.

(ubi sup.) But him, whom the unholy spirit made like unto death, the holy Saviour saved by the touch of His holy hand; wherefore it goes on, But Jesus took him by the hand, and lifted him up, and he arose. Thus as the Lord had shewn Himself to be very God by the power of healing, so He shewed that He had the very nature of our flesh, by the manner of His human touch. The Manichæani indeed madly denies that He was truly clothed in flesh; He Himself, however, by raising, cleansing, enlightening so many afflicted persons by His touch, condemned his heresy before its birth. It goes on: And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

(ubi sup.) They feared that perchance they had lost the grace conferred upon them; for they had already received power over unclean spirits. It goes on: And he said unto them, This kind can come forth by nothing but by prayer and fasting.

That is, the whole class of lunatics, or simply, of all persons possessed with devils. Both the man to be cured, and he who cures him, should fast; for a real prayer is offered up, when fasting is joined with prayer, when he who prays is sober and not heavy with food.

(ubi sup.) Again, in a mystical sense, on high the Lord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitude for their sins of unfaithfulness, and expels devils from those, who are vexed by them. Those who are still carnal and foolish, He strengthens, teaches, punishes, whilst He more freely instructs the perfect concerning the things of eternity.

Again, this devil is deaf and dumb; deaf, because he does not choose to hear the words of God; dumb, because he is unable to teach others their duty.

Again, a sinner foameth forth folly, gnasheth with anger, pineth away in sloth. But the evil spirit tears him, when coming to salvation, and in like manner those whom he would drag into his maw he tears asunder by terrors and losses, as he did Job.

(ubi sup.) For oftentimes when we try to turn to God after sin, our old enemy attacks us with new and greater snares, which he does, either to instil into us a hatred of virtue, or to avenge the injury of his expulsion.

(Mor. x. 30) But he who is freed from the power of the evil spirit is thought to be dead; for whosoever has already subdued earthly desires, puts to death within himself his carnal mode of life, and appears to the world as a dead man, and many look upon him as dead; for they who know not how to live after the Spirit, think that he who does not follow after carnal pleasures is altogether dead.

Further, in his being vexed from his infancy, the Gentile people is signified, from the very birth of whom the vain worship of idols arose, so that they in their folly sacrificed their children to devils. And for this reason it is said that it cast him into the fire and into the water; for some of the Gentiles worshipped fire, others water.

(ubi sup.) Or by this demoniac are signified those, who are bound by the guilt of original sin, and coming into the world as criminals, are to be saved by grace; and by fire is meant the heat of anger, by water, the pleasures of the flesh, which melt the soul by their sweetness. But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it, because he who desires to amend a sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherish the man.

Again, the Lord applies to the evil spirit what he had inflicted on the man, calling him deaf and dumb spirit, because he never will hear and speak what the penitent sinner can speak and hear. But the devil, quitting a man, never returns, if the man keep his heart with the keys of humility and charity, and hold possession of the gate of freedom.1 The man who was healed became as one dead, for it is said to those who are healed, Ye are dead, and your life is hid with Christ in God. (Col. 3:3.)

(ap. Pseudo-Hier.) Again, when Jesus, that is, the word of the Gospel, takes hold of the hand, that is, of our powers of action, then shall we be freed from the devil. And observe that God first helps us, then it is required of us that we do good; for which reason it is said that Jesus raised him, in which is shewn the aid of God, and that he arose, in which is declared the zeal of man.

(ubi sup.) Further, our Lord, while teaching the Apostles how the worst devil is to be expelled, gives all of us rules for our life; that is, He would have us know that all the more grievous attacks of evil spirits or of men are to be overcome by fastings and prayers; and again, that the anger of the Lord, when it is kindled for vengeance on our crimes, can be appeased by this remedy alone. But fasting in general is not only abstinence from food, but also from all carnal delights, yea, from all vicious passions. In like manner prayer taken generally, consists not only in the words by which we call upon the Divine mercy, but also in all those things which we do with the devotedness of faith in obedience to our Maker, as the Apostle testifies, when he says, Pray without ceasing. (1 Thess. 5:17)

Or else, the folly which is connected with the softness of the flesh, is healed by fasting; anger and laziness are healed by prayer. Each wound has its own medicine, which must be applied to it; that which is used for the heel will not cure the eye; by fasting, the passions of the body, by prayer, the plagues of the soul, are healed.

Theophylact, Pseudo-Jerome, Bede, Chrysostom, Gloss, Pseudo-Chrysostom, Gregory


And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him. And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it; wherefore it is said, And they departed thence, and passed through Galilee: and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him.

(in Marc. 3, 39) He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.

After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: And after that he is killed, he shall rise the third day; in order that we may learn that joys come on after struggles. There follows: But they understood not that saying, and were afraid to ask him.

(ubi sup.) This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognised as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the event of His death, they would have it, that something was conveyed figuratively in those things, which he spoke openly concerning His betrayal and passion. It goes on: And they came to Capernaum.

Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: And after that he is killed, he shall arise the third day. There follows: And being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace.

(Vict. Ant. e Cat. in Marc.) Matthew however says, that the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? (Matt. 18:1) The reason is, that he did not begin the narrative from its commencement, but omitted our Saviour’s knowledge of the thoughts and words of His disciples; unless we understand Him to mean, that even what they thought and said, when away from Christ, was said unto Him, since it was as well known to Him as if it had been said to Him. It goes on: For by the way they had disputed among themselves, who should be the greatest. (Luke 9:46. Vulg.) But Luke says, that “the thought entered into the disciples which of them should be the greatest;” for the Lord laid open their thought and intention from their private discourse1 according to the Gospel narrative.

It was fit also that they should dispute concerning the chief place by the way; the dispute is like the place where it is held; for lofty station is only entered upon to be quitted: as long as a man keeps it, it is slippery, and it is uncertain at what stage, that is, on what day, it will end.

(ubi sup.) The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James, and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew. Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at. Wherefore it goes on: And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.

(Vict. Ant. e Cat. in Marc.) The disciples indeed wished to receive honour at the hands of the Lord; they also had a desire to be made great by Christ, for the greater a man is, the more worthy of honour he becomes, for which reason He did not throw an obstacle in the way of that desire, but brought in humility.

For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. He next admonishes them by the example of a child’s innocence; wherefore there follows: And he took a child, and set him in the midst of them.

(Vict. Ant. e Cat. in Marc. Sed v. Chrys. Hom. in Matt. 58) By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for my sake. Wherefore there follows: And when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me.

(ubi sup.) By which, He either simply shews, that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love. He adds also, In my name, that they might, with the fixed purpose of reason, follow for His name’s sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, he added, And whosoever shall receive me, receiveth not me, but Him that sent me; thus wishing, that we should believe Him to be of the same nature and of equal greatness with His Father.

See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost.

Theophylact, Bede, Pseudo-Jerome, Pseudo-Chrysostom, Jerome, Chrysostom


And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.

(ubi sup.) John, loving the Lord with eminent devotion, thought that He who performed an office to which He had no right was to be excluded from the benefit of it. Wherefore it is said, And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

(Vict. Ant. e Cat. in Marc.) For many believers received gifts, and yet were, not with Christ, such was this man who cast out devils; for there were many of them deficient in some way; some were pure in life, but were not so perfect in faith; others again, contrariwise.

Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy.

(Vict. Ant. e Cat. in Marc.) It was not from jealousy or envy, however, that John wished to forbid him who cast out devils, but because he wished that all, who called on the name of the Lord, should follow Christ, and be one body with His disciples. But the Lord, however unworthy they who perform the miracles may be, incites others by their means to believe on Him, and induces themselves by this unspeakable grace to become better. Wherefore there follows: But Jesus said, Forbid him not.

(ubi sup.) By which He shews that no one is to be driven away from that partial goodness which he possesses already, but rather to be stirred up to that which he has not as yet obtained.

(Vict. Ant. e Cat. in Marc.) In conformity to this, He shews that he is not to be forbidden, adding immediately after, For there is no man which shall do a miracle in my name, that can lightly speak evil of me. He says lightly, to meet the case of those who fell into heresy, such as were Simon and Menander, and Cerinthusk; not that they did miracles in the name of Christ, but by their deceptions had the appearance of doing them. But these others, though they do not follow us, cannot however set themselves to say any thing against us, because they honour My name by working miracles.

For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part.

(de Con. Evan. 4. 5.) We must take care that this saying of the Lord appear not to be contrary to that, where He says, He who is not with me is against me. (Luke 11:23) Or will any one say that the difference lies in that here He says to His disciples, For he that is not against you is on your part, but in the other He speaks of Himself, He who is not with me is against me? As if indeed it were possiblel that he who is joined to Christ’s disciples, who are as His members, should not be with Him. How if it were so, could it be true that he that receiveth you receiveth me? (Matt. 10:40) Or how is he not against Him, who is against His disciples? Where then will be that saying, He who despiseth you, despiseth me? But surely what is implied is, that a man is not with Him in as far as he is against Him, and is not against Him in as far as he is with Him. For instance, he who worked miracles in the name of Christ, and yet did not join himself to the body of His disciples, in as far as he worked the miracles in His name, was with them, and was not against them: again, in that he did not join their society, he was not with them, and was against them. But because they forbade his doing that in which he was with them, the Lord said unto them, Forbid him not; for they ought to have forbidden his being without their society, and thus to have persuaded him of the unity of the Church, but they should not have forbidden that in which he was with them, that is, his commendation of the name of their Lord and Master by the expulsion of devils. Thus the Church Catholic does not disapprove in heretics the sacraments, which are common, but she blames their division, or some opinion of theirs adverse to peace and to truth; for in this they are against us.

(Vict. Ant. e Cat. in Marc.) Or else, this is said of those who believe on Him, but nevertheless do not follow Him from the looseness of their lives. Again, it is said of devils, who try to separate all from God, and to disperse His congregation. There follows, For whosoever shall give you a cup of cold water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.

Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name’s sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.

(de Con. Evan. 4. 6) By which He shews, that he of whom John had spoken was not so far separated from the fellowship of the disciples, as to reject it, as a heretic, but as men are wont to hang back from receiving the Sacraments of Christ, and yet favour the Christian name, so as even to succour Christians, and do them service only because they are Christians. Of these He says they shall not lose their reward; not that they ought already to think themselves secure on account of this good will which they have towards Christians, without being washed with His baptism, and incorporated in His unity, but that they are already so guided by the mercy of God, as also to attain to these, and thus to go away from this life in security.

(Vict. Ant. e Cat. in Marc.) And that no man may allege poverty, He mentions that, of which none can be destitute, that is, a cup of cold water, for which also he will obtain a reward; for it is not the value of the gift, but the dignity of those who receive it, and the feelings of the giver, which makes a work worthy of reward. His words shew that His disciples are to be received, not only on account of the reward, which he who receives them obtains, but also, because he thus saves himself from punishment. There follows: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea: as though He would say,1 All who honour you for My sake have their reward, so also those who dishonour you, that is, offend you, shall receive the worst of vengeance. Further, from things which are palpable to us, He describes an intolerable torment, making mention of a millstone, and of being drowned; and He says not, let a millstone be hanged about his neck, but, it is better for him to suffer this, shewing by this that some more heavy evil awaits him. But He means by little ones that believe on Me, not only those who follow Him, but those who call upon His name, those also who offer a cup of cold water, though they do not any greater works. Now He will have none of these offended or plucked away; for this is what is meant by forbidding them to call upon His name.

(ubi sup.) And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.

(in Ezech. 1. Hom. 7) We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned.

(de cura past. p. i. c. 2) Mystically by a millstone is expressed the tedious round and toil of a secular life, and by the depths of the sea, the worst damnation is pointed out. He who therefore, after having been brought to a profession of sanctity, destroys others, either by word or example, it had been indeed better for him that his worldly deeds should render him liable to death, under a secular garb, than that his holy office should hold him out as an example for others in his faults, because doubtless if he had fallen alone, his pain in hell would have been of a more endurable kind.

Bede, Pseudo-Chrysostom, Theophylact, Augustine, Gregory


And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: Where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

(ubi sup.) Because the Lord had taught us not to offend those who believe on Him, He now as next in order warns us how much we should beware of those who offend us, that is, who by their words or conduct strive to drag us into the perdition of sin; wherefore He says, And if thy hand offend thee, cut it off.

(Hom. in Matt. 59) He says not this of our limbs, but of our intimate friends, whom as being necessary to us we look upon as our limbs; for nothing is so hurtful as mischievous society.

(ubi sup.) That is, He calls by the name of hand, our intimate friend, of whose aid we daily stand in need; but if such an one should wish to do us a hurt in what concerns our soul, he is to be driven away from our society, lest by choosing a portion in this life with one who is lost, we should perish together with him in that which is to come. Where fore there follows, It is better for thee to enter into life maimed, than having two hands to enter into hell.

(non occ.) By maimed He means, deprived of the help of some friend, for it is better to enter into life without a friend, than to go with him into hell.

Or else, It is better for thee to enter into life maimed, that is, without the chief place, for which you have wished, than having two hands to go into eternal fire. The two hands for high station are humility and pride; cut off pride, keeping to the estate of lowliness.

(Vict. Ant. e Cat. in Marc.) Then He introduces the witness of prophecy from the prophet Isaiah, saying, Where their worm dieth not, and the fire is not quenched. (Isa. 66:24) He says not this of a visible worm, but He calls conscience, a worm, gnawing the soul for not having done any good thing; for each of us shall be made his own accuser, by calling to mind what he has done in this mortal life, and so their worm remains for ever.

(ubi sup.) And as the worm is the pain which inwardly accuses, so the fire is a punishment which rages without us; or by the worm is meant the rottenness of hell, by the fire, its heat.

(de Civ. Dei, 21.9) But those who hold that both of these, namely, the fire and the worm, belong to the pains of the soul, and not of the body, say also that those who are separated from the kingdom of God are tortured, as with fire, by the pangs of a soul, repenting too late, and hopelessly; and they not unfitly contend that fire may be put for that burning grief, as says the Apostle, Who is offended, and I burn not? (2 Cor. 11:29) They also think that by the worm must be understood the same grief, as is said: As a moth destroys a garment, and a worm wood, so grief tortures the heart of man. (Prov. 25:20. vulg.) All those who hesitate not to affirm that there will be pain both of body and soul in that punishment, affirm that the body is burnt by the fire. But although this is more credible, because it is absurd that there either the pains of body or of soul should be wanting, still I think that it is easier to say that both belong to the body than that neither; and therefore it seems to me that Holy Scripture in this place is silent about the pains of the soul, because it follows that the soul also is tortured in the pains of the body. Let each man therefore choose which he will, either to refer the fire to the body, the worm to the soul, the one properly, the other in a figure, or else both properly to the body; for living things may exist even in fire, in burnings without being wasted, in pain without death, by the wondrous power of the Almighty Creator. It goes on: And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feel to be cast into hell, into the fire that never shall be quenched; where their worm, dieth not, and the fire is not quenched.

(ubi sup.) A friend is called a foot, on account of its service in going about for us, since he is as it were ready for our use. It goes on: And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched. A friend who is useful, and anxious, and sharp in perception, is called an eye.

(de Con. Evan. 4. 6) Here truly it appears that they who do acts of devotedness in the name of Christ, even before they have joined themselves to the company of Christians, and have been washed in the Christian Sacraments, are more useful than those who though already bearing the name of Christians, by their doctrine drag their followers with themselves into everlasting punishment; whom also under the name of members of the body, He orders, as an offending eye or hand, to be torn from the body, that is, from the fellowship itself of unity, that we may rather come to everlasting life without them, than with them go into hell. But the separation of those who separate themselves from them consists in the very circumstance of their not yielding to them, when they would persuade them to evil, that is, offend them. If indeed their wickedness becomes known to all the good men, with whom they are connected, they are altogether cut off from all fellowship, and even from partaking in the heavenly Sacraments. If however they are thus known only to the smaller number, whilst their wickedness is unknown to the generality, they are to he tolerated in such a way that we should not consent to join in their iniquity, and that the communion of the good should not be deserted on their account.

(ubi sup.) But because the Lord had three times made mention of the worm and the fire, that we might be able to avoid this torment, He subjoins, For every one shall be salted with fire. For the stink of worms always arises from the corruption of flesh and blood, and therefore fresh meat is seasoned with salt, that the moisture of the blood may be dried off, and so it may not breed worms. And if, indeed, that which is salted with salt, keeps off the putrefying worm, that which is salted with fire, that is, seasoned again with flames, on which salt is sprinkled, not only casts off worms, but also consumes the flesh itself. Flesh and blood therefore breed worms, that is, carnal pleasure, if unopposed by the seasoning of continence, produces everlasting punishment for the luxurious; the stink of which if any man would avoid, let him take care to chasten his body with the salt of continence, and his mind with the seasoning of wisdom, from the stain of error and vice. For salt means the sweetness of wisdom, and fire, the grace of the Holy Spirit. He says therefore, Every one shall be salted with fire, because all the elect ought to be purged by spiritual wisdom, from the corruption of carnal concupiscence. Or else, the fire is the fire of tribulation, by which the patience of the faithful is proved, that it may have its perfect work.

(Vict. Ant. e Cat. in Marc.) Similar to this is that which the Apostle says, And the fire shall try every man’s work of what sort it is. (1 Cor. 3:13.) Afterwards he brings in a witness from Leviticus: which says, And every oblation of thy meat offering shall thou season with salt. (Lev. 2:13.)

The oblation of the Lord is the race of man, which is here salted by means of wisdom, whilst the corruption of blood, the nurse of rottenness, and the mother of worms, is being consumed, which there also shall he tried by the purgatorial firem.

(ubi sup.) We may also understand the altar to be the heart of the elect, and the victims and sacrifices to be offered on the altar are good works. But in all sacrifices salt ought to be offered, for that is not a good work which is not purged by the salt of wisdom from all corruption of vain glory, and other evil and superfluous thoughts.

(v. Vict. Ant. in Cat.) Or else it is meant, that every gift of our victim, which is accompanied by prayer and the assisting of our neighbour, is salted with that divine fire, of which it is said, I am come to send fire on earth. (Luke 12:49.) Concerning which it is added: Salt is good; that is, the fire of love. But if the salt have lost his saltness, that is, is deprived of itself, and that peculiar quality, by which it is called good, where with will ye season it? For there is salt, which has saltness, that is, which has the fulness of grace; and there is salt, which has no saltness, for that which is not peaceful is salt unseasoned.

(ubi sup.) Or the good salt is the frequent hearing of God’s word, and the seasoning the hidden parts of the heart with the salt of spiritual wisdom.

For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them. But if it be without saltness, that is, if its virtue of drying up and preserving be gone, with what shall it be salted?

(v. Vict. Ant. in Cat.) Or, according to Matthew, the disciples of Christ are the salt, which preserves the whole world, resisting the rottenness which proceeds from idolatry and sinful fornication. For it may also be meant, that each of us has salt, in as far as he contains in himself the graces of God. Wherefore also the Apostle joins together grace and salt, saying, Let your speech be always with grace, seasoned with salt. (Col. 4:6) For salt is the Lord Jesus Christ, Who was able to preserve the whole earth, and made many to be salt in the earth: and if any of these be corrupted, (for it is possible for even the good to be changed into corruption,) they are worthy to be cast out.

Or otherwise; That salt is saltless which loves the chief place, and dares not rebuke others. Wherefore there follows, Have salt in yourselves, and have peace one with another. That is, let the love of your neighbour temper the saltness of rebuke, and the salt of justice season the love of your neighbour.

(De cura past. iii. c. 22) Or this is said against those whom greater knowledge, while it raises above their neighbours, cuts off from the fellowship of others; thus the more their learning increases, the more they unlearn the virtue of concord.

(Ibid. ii. 4) He also who strives to speak with wisdom should be greatly afraid, lest by his eloquence the unity of his hearers be thrown into confusion, lest, while he would appear wise, he unwisely cut asunder the bonds of unity.

Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour.

(de Con. 4. 6) Mark relates that the Lord said these things consecutively, and has put down some things omitted by every other Evangelist, some which Matthew has also related, others which both Matthew and Luke relate, but on other occasions, and in a different series of events. Wherefore it seems to me that our Lord repeated in this place discourses which He had used in other places, because they were pertinent enough to this saying of His, by which He prevented their forbidding miracles to be wrought in His name, even by him who followed Him not together with His disciples.

Bede, Chrysostom, Gloss, Pseudo-Jerome, Pseudo-Chrysostom, Augustine, Theophylact, Gregory