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Saint Thomas Aquinas, Carlo Crivelli

Mark 9

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 9

Passages · 123

Mark 9:1–8

  • Jerome on Mark 9:1–8 — 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…vatican.va
  • John Chrysostom on Mark 9:1–8 — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:1–8 — And He takes with Him the three chief 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:1–8 — 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.vatican.va
  • Theophylact of Ohrid on Mark 9:1–8 (2) — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:1–8 (2) — 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.vatican.va
  • Bede on Mark 9:1–8 — 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…vatican.va
  • Gregory the Great on Mark 9:1–8 — 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…vatican.va
  • John Chrysostom on Mark 9:1–8 (2) — 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…vatican.va
  • Bede on Mark 9:1–8 (2) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:1–8 (3) — 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;…vatican.va
  • Origen on Mark 9:1–8 — 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…vatican.va
  • Bede on Mark 9:1–8 (3) — 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…vatican.va
  • John Chrysostom on Mark 9:1–8 (3) — 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…vatican.va
  • Bede on Mark 9:1–8 (4) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:1–8 (4) — 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.vatican.va
  • Bede on Mark 9:1–8 (5) — 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, “Wash me thoroughly from my wickedness, and cleanse me from…vatican.va
  • Remigius of Auxerre on Mark 9:1–8 — 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…vatican.va
  • John Chrysostom on Mark 9:1–8 (4) — Or else, white garments are the writings of Evangelists and Apostles, the like to which no interpreter can frame.vatican.va
  • Origen on Mark 9:1–8 (2) — 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…vatican.va
  • Bede on Mark 9:1–8 (6) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:1–8 (5) — 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…vatican.va
  • Bede on Mark 9:1–8 (7) — 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…vatican.va

Mark 9:9–13

  • Origen on Mark 9:9–13 — 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…vatican.va
  • John Chrysostom on Mark 9:9–13 — Where He not only orders them to be silent, but mentioning His Passion, He implies the cause why they were to be silent.vatican.va
  • Theophylact of Ohrid on Mark 9:9–13 — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:9–13 — 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…vatican.va
  • Jerome on Mark 9:9–13 — 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…vatican.va
  • John Chrysostom on Mark 9:9–13 (2) — 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…vatican.va
  • Bede on Mark 9:9–13 — 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?…vatican.va
  • John Chrysostom on Mark 9:9–13 (3) — 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…vatican.va
  • Bede on Mark 9:9–13 (2) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:9–13 (2) — 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…vatican.va
  • Bede on Mark 9:9–13 (3) — 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…vatican.va
  • John Chrysostom on Mark 9:9–13 (4) — 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…vatican.va
  • Glossa Ordinaria on Mark 9:9–13 — 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.vatican.va
  • Theophylact of Ohrid on Mark 9:9–13 (3) — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:9–13 (2) — 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…vatican.va

Mark 9:14–29

  • Theophylact of Ohrid on Mark 9:14–29 — 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…vatican.va
  • Jerome on Mark 9:14–29 — 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…vatican.va
  • Bede on Mark 9:14–29 — In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes are never said to have shewn any devotion, faith, humility, and reverence, but as soon as the Lord…vatican.va
  • Theophylact of Ohrid on Mark 9:14–29 (2) — 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…vatican.va
  • Jerome on Mark 9:14–29 (2) — 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…vatican.va
  • Bede on Mark 9:14–29 (2) — 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…vatican.va
  • John Chrysostom on Mark 9:14–29 — 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…vatican.va
  • Bede on Mark 9:14–29 (3) — 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 tare him,…vatican.va
  • John Chrysostom on Mark 9:14–29 (2) — 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.vatican.va
  • Theophylact of Ohrid on Mark 9:14–29 (3) — 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…vatican.va
  • Bede on Mark 9:14–29 (4) — Let Julian [ed. note: Julian was bishop of Eclanum in Campania; he was well known to St. Augustine, who before his fall speaks of him with great affection. On refusing however to agree to Pope Zosimus’ condemnation…vatican.va
  • Glossa Ordinaria on Mark 9:14–29 — 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…vatican.va
  • Jerome on Mark 9:14–29 (3) — 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,…vatican.va
  • Bede on Mark 9:14–29 (5) — 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…vatican.va
  • John Chrysostom on Mark 9:14–29 (3) — 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; wherefore if thou canst believe as thou oughtest to do, thou shalt be able to cure…vatican.va
  • Bede on Mark 9:14–29 (6) — 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.…vatican.va
  • Jerome on Mark 9:14–29 (4) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:14–29 (4) — 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.vatican.va
  • Pseudo-Chrysostom on Mark 9:14–29 — 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…vatican.va
  • Bede on Mark 9:14–29 (7) — But him, whom the unholy spirit made like unto death, the holy Saviour saved by the touch of His hold hand; wherefore it goes on, “But Jesus took him by the hand, and lifted him up, and he arose.” Thus as the Lord…vatican.va
  • John Chrysostom on Mark 9:14–29 (4) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:14–29 (5) — 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,…vatican.va
  • Bede on Mark 9:14–29 (8) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:14–29 (6) — 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.vatican.va
  • Jerome on Mark 9:14–29 (5) — 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…vatican.va
  • Bede on Mark 9:14–29 (9) — 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 instill into us a hatred of virtue, or to avenge the injury of his expulsion.vatican.va
  • Gregory the Great on Mark 9:14–29 — 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…vatican.va
  • Jerome on Mark 9:14–29 (6) — 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…vatican.va
  • Bede on Mark 9:14–29 (10) — 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…vatican.va
  • Jerome on Mark 9:14–29 (7) — Again, the Lord applies to the evil spirit what he had inflicted on the man, calling him a “deaf and dumb spirit,” because he never will hear and speak what the penitent sinner can speak and hear. But the devil,…vatican.va
  • Theophylact of Ohrid on Mark 9:14–29 (7) — 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…vatican.va
  • Bede on Mark 9:14–29 (11) — 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…vatican.va
  • Jerome on Mark 9:14–29 (8) — 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 would has its own medicine, which must be applied to it; that which is used…vatican.va

Mark 9:30–37

  • Theophylact of Ohrid on Mark 9:30–37 — 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…vatican.va
  • Bede on Mark 9:30–37 — 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.vatican.va
  • Theophylact of Ohrid on Mark 9:30–37 (2) — 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…vatican.va
  • Bede on Mark 9:30–37 (2) — 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…vatican.va
  • Jerome on Mark 9:30–37 — 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,…vatican.va
  • Pseudo-Chrysostom on Mark 9:30–37 — 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…vatican.va
  • Jerome on Mark 9:30–37 (2) — 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…vatican.va
  • Bede on Mark 9:30–37 (3) — 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…vatican.va
  • Jerome on Mark 9:30–37 (3) — 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.vatican.va
  • Pseudo-Chrysostom on Mark 9:30–37 (2) — 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 great a man is, the more worthy of honour he becomes, for which reason He did not…vatican.va
  • Theophylact of Ohrid on Mark 9:30–37 (3) — 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,…vatican.va
  • John Chrysostom on Mark 9:30–37 — 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…vatican.va
  • Bede on Mark 9:30–37 (4) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:30–37 (4) — 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.vatican.va

Mark 9:38–42

  • Bede on Mark 9:38–42 — 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,…vatican.va
  • Pseudo-Chrysostom on Mark 9:38–42 — 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;…vatican.va
  • Theophylact of Ohrid on Mark 9:38–42 — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:38–42 (2) — 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…vatican.va
  • Bede on Mark 9:38–42 (2) — 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.vatican.va
  • Pseudo-Chrysostom on Mark 9:38–42 (3) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:38–42 (2) — 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.”vatican.va
  • Augustine of Hippo on Mark 9:38–42 — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:38–42 (4) — 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…vatican.va
  • Theophylact of Ohrid on Mark 9:38–42 (3) — 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…vatican.va
  • Augustine of Hippo on Mark 9:38–42 (2) — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:38–42 (5) — 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…vatican.va
  • Bede on Mark 9:38–42 (3) — And fitly the man who if 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…vatican.va
  • Gregory the Great on Mark 9:38–42 — 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…vatican.va
  • Gregory the Great on Mark 9:38–42 (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…vatican.va

Mark 9:43–50

  • Bede on Mark 9:43–50 — 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…vatican.va
  • John Chrysostom on Mark 9:43–50 — 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.vatican.va
  • Bede on Mark 9:43–50 (2) — 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,…vatican.va
  • Glossa Ordinaria on Mark 9:43–50 — 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.vatican.va
  • Jerome on Mark 9:43–50 — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:43–50 — Then He introduces the witness of prophecy from the prophet Isaiah, saying, “Where their worm dieth not, and the fire is not quenched.” [Isa 65:24] He says not this of a visible worm, but He calls conscience, a worm,…vatican.va
  • Bede on Mark 9:43–50 (3) — 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.vatican.va
  • Augustine of Hippo on Mark 9:43–50 — 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…vatican.va
  • Bede on Mark 9:43–50 (4) — 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…vatican.va
  • Augustine of Hippo on Mark 9:43–50 (2) — 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…vatican.va
  • Bede on Mark 9:43–50 (5) — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:43–50 (2) — 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…vatican.va
  • Jerome on Mark 9:43–50 (2) — 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 be…vatican.va
  • Bede on Mark 9:43–50 (6) — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:43–50 (3) — 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…vatican.va
  • Bede on Mark 9:43–50 (7) — 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.vatican.va
  • Theophylact of Ohrid on Mark 9:43–50 — 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…vatican.va
  • Pseudo-Chrysostom on Mark 9:43–50 (4) — 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…vatican.va
  • Jerome on Mark 9:43–50 (3) — 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…vatican.va
  • Gregory the Great on Mark 9:43–50 — 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.vatican.va
  • Gregory the Great on Mark 9:43–50 (2) — 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.vatican.va
  • Theophylact of Ohrid on Mark 9:43–50 (2) — Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour.vatican.va
  • Augustine of Hippo on Mark 9:43–50 (3) — 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…vatican.va

Scripture cited · 16 verses

Leviticus 2:13 · Proverbs 25:20 · Isaiah 65:24 · Malachi 4:5 · Malachi 4:6 · Matthew 8:2 · Matthew 10:40 · Matthew 18:1 · Luke 9:46 · Luke 10:16 · Luke 11:23 · Luke 12:49 · 1 Corinthians 3:13 · 1 Corinthians 15:28 · 2 Corinthians 11:29 · Colossians 4:6

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