Thomas Aquinas · Catena Aurea · Chapter 5
Passages · 66
Mark 5:1–20
- Theophylact of Ohrid on Mark 5:1–20 — Those who were in the ship enquired among themselves, “What manner of man is this?” and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God.…vatican.va
- Bede on Mark 5:1–20 — Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.vatican.va
- Pseudo-Chrysostom on Mark 5:1–20 — Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judaea, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea…vatican.va
- Augustine of Hippo on Mark 5:1–20 — Though Matthew says that there were two, Mark and Luke mention one, that you may understand that one of them was a more illustrious person, concerning whose state that country was much afflicted.vatican.va
- John Chrysostom on Mark 5:1–20 — Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, “no man could bind him, no, not with chains.” They…vatican.va
- Gregory of Nyssa on Mark 5:1–20 — Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, “But when he…vatican.va
- Cyril of Alexandria on Mark 5:1–20 — See how the devil is divided between to passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, “Do you cast me out…vatican.va
- Bede on Mark 5:1–20 (2) — And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.vatican.va
- John Chrysostom on Mark 5:1–20 (2) — Then praying to Him, he subjoins, “I adjure thee by God, that Thou torment me not.” For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know…vatican.va
- Bede on Mark 5:1–20 (3) — For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, “For He said unto Him, Come out of the man, thou unclean spirit.”vatican.va
- Cyril of Alexandria on Mark 5:1–20 (2) — Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame: as the Psalmist says, “The mountains melted at the presence of the Lord, [Ps 97:5] that is, great…vatican.va
- Theophylact of Ohrid on Mark 5:1–20 (2) — The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.vatican.va
- Pseudo-Chrysostom on Mark 5:1–20 (2) — Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, “And he saith unto Him, Legion, for we are many.” He gives not a fixed…vatican.va
- Bede on Mark 5:1–20 (4) — But by the public declaration of the scourge which the madman suffered the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are…vatican.va
- Pseudo-Chrysostom on Mark 5:1–20 (3) — Luke, however, says, “into the abyss.” [Luke 8:3] For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done,…vatican.va
- Theophylact of Ohrid on Mark 5:1–20 (3) — Also that by fighting with us, they may make us more expert. It goes on, “Now there was there about the mountain a great herd of swine feeding.”vatican.va
- Augustine of Hippo on Mark 5:1–20 (2) — What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around…vatican.va
- Remigius of Auxerre on Mark 5:1–20 — The devils entered not into the swine of their own will, but their asking for this concession was that is might be shewn that they cannot hurt men without Divine permission. They did not ask to be sent into men,…vatican.va
- Bede on Mark 5:1–20 (5) — And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.vatican.va
- Pseudo-Chrysostom on Mark 5:1–20 (4) — He wished to shew publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not…vatican.va
- Titus of Bostra on Mark 5:1–20 — But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town. Wherefore there follows: “And they that fed them, &c.” The necessity of…vatican.va
- Theophylact of Ohrid on Mark 5:1–20 (4) — But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech Him to depart out of their borders; which is expressed in what follows: “And they began to pray Him to depart out of…vatican.va
- Bede on Mark 5:1–20 (6) — Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: “And when He was going to the ship, he that had been tormented, &c.”vatican.va
- Theophylact of Ohrid on Mark 5:1–20 (5) — For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power…vatican.va
- John Chrysostom on Mark 5:1–20 (3) — But although He bade others, whom He healed, to tell it to no one, He nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.vatican.va
- Theophylact of Ohrid on Mark 5:1–20 (6) — He therefore began to proclaim it, and all wonder, which, is that which follows: “And he began to publish.”vatican.va
- Bede on Mark 5:1–20 (7) — Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar…vatican.va
- Jerome on Mark 5:1–20 — Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.vatican.va
- Bede on Mark 5:1–20 (8) — Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant…vatican.va
- Theophylact of Ohrid on Mark 5:1–20 (7) — Or by this it is signified that devils enter into those men who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an…vatican.va
- Jerome on Mark 5:1–20 (2) — Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.vatican.va
- Bede on Mark 5:1–20 (9) — But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for…vatican.va
- Gregory the Great on Mark 5:1–20 — For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil…vatican.va
- Jerome on Mark 5:1–20 (3) — But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.vatican.va
Mark 5:21–34
- Theophylact of Ohrid on Mark 5:21–34 — After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, “And when Jesus was passed…vatican.va
- Augustine of Hippo on Mark 5:21–34 — But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an…vatican.va
- Pseudo-Chrysostom on Mark 5:21–34 — He has recorded the name on account of the Jews of that time, that it might mark the miracle. It goes on, “And when he saw Him, he fell at His feet, and besought Him greatly, &c.” Matthew indeed relates that the…vatican.va
- Augustine of Hippo on Mark 5:21–34 (2) — For he attaches himself not to the words of the father, but to what is of most importance, his wishes; for he was in such despair, that his wish was that she should return to life, not thinking that she could be…vatican.va
- Theophylact of Ohrid on Mark 5:21–34 (2) — Now this man was faithful in part, inasmuch as he fell at the feet of Jesus, but in that he begged of Him to come, he did not shew as much faith as he ought. For he ought to have said, ‘Speak the word only, and my…vatican.va
- John Chrysostom on Mark 5:21–34 — This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in…vatican.va
- Theophylact of Ohrid on Mark 5:21–34 (3) — Most faithful indeed is this woman, who hoped for healing from His garments. For which reason she obtains health. Wherefore it goes on, “And straightway the fountain of her blood was dried up, and she felt in her…vatican.va
- Pseudo-Chrysostom on Mark 5:21–34 (2) — Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Wherefore there follows, “And Jesus, immediately knowing in Himself that virtue had gone out of Him, turned Him about in…vatican.va
- Theophylact of Ohrid on Mark 5:21–34 (4) — For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from…vatican.va
- Bede on Mark 5:21–34 — Observe that the object of His question was that the woman should confess the truth of her long want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others.…vatican.va
- John Chrysostom on Mark 5:21–34 (2) — He calls her “daughter” because she was saved by her faith; for faith in Christ makes us His children.vatican.va
- Theophylact of Ohrid on Mark 5:21–34 (5) — But He saith to her, “Go in peace,” that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.vatican.va
- Pseudo-Chrysostom on Mark 5:21–34 (3) — Or else He says, “Go in peace,” sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that…vatican.va
- Jerome on Mark 5:21–34 — Mystically, however, Jairus comes after the healing of the woman, because when the fulness of the Gentiles has come in, then shall Israel be saved. [Romans 11] Jairus means either illuminating, or illuminated, that…vatican.va
- Bede on Mark 5:21–34 (2) — Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, He is oppressed by the wicked habits of that carnal people; but the…vatican.va
- Theophylact of Ohrid on Mark 5:21–34 (6) — Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which since it killed the soul, might be said to spill its blood. It could not be cured by many physicians, that is,…vatican.va
- Bede on Mark 5:21–34 (3) — Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone.…vatican.va
Mark 5:35–43
- Theophylact of Ohrid on Mark 5:35–43 — Those who were about the ruler of the synagogue, thought that Christ was one of the prophets, and for this reason they thought that they should beg of Him to come and pray over the damsel. But because she had already…vatican.va
- Augustine of Hippo on Mark 5:35–43 — It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord’s saying, “Fear not, only believe,” is not a rebuke for his want of faith, but was…vatican.va
- Theophylact of Ohrid on Mark 5:35–43 (2) — For Christ in His lowliness would not do any thing for display. It goes on, “And He cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.”vatican.va
- Pseudo-Chrysostom on Mark 5:35–43 — But He Himself commands them not to wail, as if the damsel was not dead, but sleeping. Wherefore it says, “And when He was come in, He saith unto them, Why make ye this ado, and weep? the damsel is not dead, but…vatican.va
- Jerome on Mark 5:35–43 — It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Bother are true, for the meaning is, She is dead to you, but to Me she is asleep.vatican.va
- Bede on Mark 5:35–43 — For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians,…vatican.va
- Theophylact of Ohrid on Mark 5:35–43 (3) — But they laugh at Him, as if unable to do any thing farther; and in this He convicts them of bearing witness involuntarily, that she was really dead whom He raised up, and therefore, that it would be a miracle if He…vatican.va
- Bede on Mark 5:35–43 (2) — Because they chose rather to laugh at than to believe in this saying concerning her resurrection, they are deservedly excluded from the place, as unworthy to witness His power in raising her, and the mystery of her…vatican.va
- John Chrysostom on Mark 5:35–43 — Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the…vatican.va
- Jerome on Mark 5:35–43 (2) — Some one may accuse the Evangelist of a falsehood in his explanation, in that he had added, “I say unto thee,” when in Hebrew, “Talitha cumi” only means, “Damsel, arise;” but He adds, “I say unto thee, Arise,” to…vatican.va
- Glossa Ordinaria on Mark 5:35–43 — The Evangelist added this, to shew that she was of an age to walk. By her walking, she is shewn to have been not only raised up, but also perfectly cured. It continues, “And they were astonished with a great…vatican.va
- John Chrysostom on Mark 5:35–43 (2) — To shew that He had raised her really, and not only to the eye of fancy.vatican.va
- Bede on Mark 5:35–43 (3) — Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of…vatican.va
- Gregory the Great on Mark 5:35–43 — Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has…vatican.va
- Bede on Mark 5:35–43 (4) — And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, “Damsel, arise;” but…vatican.va