Church Fathers Commentary Mark 9

Pseudo-Jerome: After the consummation of the cross, the glory of the resurrection is shown, so 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.

For this reason 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.

St. John Chrysostom: Luke, in saying, After eight days, does not contradict this, for he included both the day on which Christ had spoken what was said before and the day on which He took them up. The reason He took them up after six days was so that they might be filled with a more eager desire during these days, and with a watchful and anxious mind attend to what they saw.¹

Theophylact of Ohrid: He takes with Him the three chief apostles: Peter, for confessing and loving Him; John, as the beloved one; and James, for being sublime in speech and a great theologian. For James was so displeasing to the Jews that Herod, wishing to please them, killed him.

Pseudo-Chrysostom: He does not, however, show His glory in a house, but takes them up into a high mountain, for the loftiness of the mountain was suited to displaying the loftiness of His glory.²

Theophylact of Ohrid: He took them apart because He was about to reveal mysteries to them. We must also understand the transfiguration not as a change of His features, but that, while His features remained as before, a certain ineffable brightness was added to Him.

Pseudo-Chrysostom: It is not, therefore, fitting that in the kingdom of God any change of feature should take place, either in the Savior Himself or in those who are to be made like Him, but only an addition of brightness.³

The Venerable Bede: Our Savior, then, when transfigured did not lose the substance of real flesh, but showed forth the glory of His own or of our future resurrection. For as He then appeared to the Apostles, so He will appear after the judgment to all His elect.⁴

It goes on, And His raiment became shining.

St. Gregory the Great: Because, in the height of the brightness of heaven above, those 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.⁵

There follows, And there appeared unto them Elias with Moses, and they were talking with Jesus.

St. John Chrysostom: He brings Moses and Elijah before them, first, because the multitudes said that Christ was Elijah or one of the Prophets. He shows Himself to the Apostles with them, so that they might see the difference between the Lord and His servants.⁶

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 were conspicuous in both these respects. For Moses gave the Law, and Elijah was zealous for the glory of God; for this reason, neither would have stood near Him if He had been opposed to God and to His law.

So that they might know that He holds the power of life and death, He brings before them both Moses, who was dead, and Elijah, who had not yet suffered death. Furthermore, He signified by this that the teaching of the Prophets was the schoolmaster to the teaching of Christ. He also signified the union of the New and Old Testaments, and that the Apostles will be joined in the resurrection with the Prophets, and both together will 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.

The Venerable Bede: If the transfigured humanity of Christ and the company of just two saints, seen for a moment, could bring such great delight that Peter would seek to prevent their departure, even by serving them, how great a happiness will it be to enjoy the vision of the Deity amidst choirs of angels forever?

It goes on, For he wist not what to say. However, although Peter did not know what to say out of the stupor of human frailty, he still gives proof of the feelings that were within him.

The reason he did not know what to say was his forgetting that the kingdom promised to the saints by the Lord is not in any earthly region, but in heaven. He did not remember that he and his fellow apostles were still confined by mortal flesh and could not bear the state of immortal life to which his soul had already transported him, because in our Father's house in heaven, a house made with hands is not needed.

Even to this day, he is seen as ignorant for wishing to make three tabernacles for the Law, the Prophets, and the Gospel, since they can in no way be separated from each other.

St. John Chrysostom.ⁱ Again, Peter neither comprehended that the Lord worked His transfiguration to display His true glory, nor that He did this in order to teach humanity, nor that it was impossible for them to leave the multitude and dwell on 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 a higher one, and they recognized that those who appeared to them were Moses and Elijah. The soul was also drawn into a state of heavenly feeling, as if carried away from human senses by the heavenly vision.

Theophylact of Ohrid: Or else, Peter, fearing to come down from the mountain because he now had a premonition that Christ must be crucified, said, It is good for us to be here, and not to go down into the midst of the Jews. He may have thought, "If those who are furious against You come here, we have Moses who struck down the Egyptians, and we also have Elijah, who brought fire down from heaven and destroyed the five hundred."

Origen of Alexandria: Mark says in his own person, For he wist not what to say. Here it is a matter for consideration whether perhaps Peter spoke this in the confusion of his mind, moved by a spirit not his own. Perhaps that spirit, who wished as much as he could to be a stumbling block to Christ so that He might shrink from the Passion that would save all humanity, was at work here as a seducer. He may have wished, under the guise of good, to prevent Christ from condescending to humanity, from coming to them, and from taking death upon Himself for their sakes.⁷

The Venerable Bede: Now, because Peter sought a material tabernacle, he was covered with the shadow of the cloud, so that he might learn that in the resurrection the saints are to be protected not by the covering of houses, but by the glory of the Holy Spirit.

Therefore it goes on, There was a cloud that overshadowed them.

The reason they obtained no answer from the Lord was that they asked unwisely; but the Father answered for the Son.

Therefore there follows, And a voice came out of the cloud, saying, This is My beloved Son, in whom I am well pleased.

St. John Chrysostom: The voice proceeded from a cloud in which God customarily appears, so that they might believe the voice was sent from God. But in saying, This is My beloved Son, He declares that the will of the Father and the Son is one, and that, except in that He is the Son, He is in all things One with the One who begot Him.⁸

The Venerable Bede: Moses foretold that every soul wishing to be saved should listen to His preaching when He came in the flesh. Now that He has come in the flesh, God the Father proclaims to the disciples that He is the one they are 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, the servants disappeared, so that the Father's voice would not seem to have been sent to them.

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

The Venerable Bede: 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 my sin (Psalm 51); for He cannot give to His faithful ones on earth the glory that remains stored up for them in heaven.

Remigius of Auxerre: Or else, by the fuller are meant holy preachers and purifiers of the soul, none of whom in this life can live in such a way as not to be stained with some spots of sin. But in the coming resurrection, all the saints will be purged from every stain of sin. Therefore, the Lord will make them such as neither they themselves, by disciplining their own bodies, nor any preacher, by his example and teaching, can make.

St. John Chrysostom: Or else, the white garments are the writings of the Evangelists and Apostles, the likes of which no interpreter can compose.

Origen of Alexandria: Or else, by a moral interpretation, fullers on earth may be considered the wise of this world, who are thought to adorn even their corrupt understandings and doctrines with a false whitening drawn from their own minds. But their skill as fullers cannot produce anything like a discourse that displays the brightness of spiritual conceptions in the unpolished words of Scripture, which are despised by many.⁹

The Venerable Bede: Moses and Elijah, of whom one, as we read, died, and the other was carried away to heaven, signify the coming glory of all the saints. This includes all who at the time of judgment are either to be found alive in the flesh or to be raised up from the death which they tasted, all of whom are equally to reign with Him.

Theophylact of Ohrid: Or else it means that we are to see in glory both the Law and the Prophets speaking with Him. That is, we will then find that all those things which were spoken of Him by Moses and the other prophets agree with the reality. Then, too, we will 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 Spirit, the source of truth—will overshadow us.

The Venerable Bede: We must also observe that, just as when the Lord was baptized in the Jordan, so here on the mountain, covered with brightness, the whole mystery of the Holy Trinity is declared. For in the resurrection, we will see that glory of the Trinity which we believers confess in baptism, and we will praise it all together.

Nor is it without reason that the Holy Spirit appeared here in a bright cloud and there in the form of a dove. This is because the one who now keeps the faith he has embraced with a simple heart will then contemplate with the brightness of open vision what he had believed. But when the voice had been heard over the Son, He was found alone, because when He has manifested Himself to His elect, God will be all in all. Indeed, Christ with His own, as the Head with the body, will shine through all things (1 Corinthians 15:28).

Origen of Alexandria: After the showing of the mystery on the mountain, the Lord commanded His disciples, as they were coming down from the mountain, not to reveal His transfiguration before the glory of His Passion and Resurrection.¹

This is why 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.

St. John Chrysostom: Here, He not only orders them to be silent but, by mentioning His Passion, also implies the reason they were to be silent.²

Theophylact of Ohrid: He did this so that people would not be offended by hearing such glorious things about Him whom they were about to see crucified. Therefore, it was not fitting to say such things about Christ before He suffered; after His resurrection, however, they were likely to be believed.

Pseudo-Chrysostom: But they, being ignorant of the mystery of the resurrection, seized on that saying and disputed with one another.³

This is why the text continues, And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

Pseudo-Jerome: This, which is unique to Mark, means that when death has been swallowed up in victory, we will have no memory of former things.

It goes on, And they asked Him, saying, Why say the Scribes that Elias must first come?

St. John Chrysostom: The disciples’ intention in asking this question seems to me to be this: We have indeed seen Elijah with You, and we saw You before we saw Elijah. But the Scribes say that Elijah comes first; therefore, we believe they have lied.

The Venerable Bede: Or, to put it another way, the disciples thought that the change they had seen in Him on the mountain was His transformation to glory. They were essentially asking, “If You have already come in glory, why does Your forerunner not appear?” This was chiefly because they had just seen Elijah go away.

St. John Chrysostom: But what Christ answered is seen in what follows: And He answered and told them, Elias verily cometh first, and restoreth all things. In this, He shows that Elijah will come before His second coming. For the Scriptures declare two advents of Christ: one that has already taken place and another that is yet to come. The Lord, however, asserts that Elijah is the forerunner of the second advent.⁴

The Venerable Bede: Again, the phrase “He will restore all things” refers to what 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 (Malachi 4:5-6). Elijah will also pay the debt of death, which he has delayed by his prolonged life.

Theophylact of Ohrid: Now, the Lord presents this to oppose the Pharisees’ notion that Elijah was the forerunner of the first advent, showing that it led them to a false conclusion. This is why He adds, And how it is written of the Son of man, that He must suffer many things, and be set at nought.

It is as if He had said: When Elijah the Tishbite comes, he will pacify the Jews and bring them to the faith, thus being the forerunner of the second advent.

If, then, Elijah is the forerunner of the first advent, how is it written that the Son of man must suffer? One of two things must therefore follow: either Elijah is not the forerunner of the first advent, and thus the Scripture will be true; or he is the forerunner of the first advent, and then the Scripture which says that Christ must suffer will not be true.

For Elijah must restore all things, in which case there will not be a single unbelieving Jew; all who hear him must believe his preaching.

The Venerable Bede: Alternatively, the phrase And how it is written could mean this: in the same way that the prophets have written many things in various places concerning the Passion of Christ, Elijah also, when he comes, is to suffer many things and be despised by the wicked.

St. John Chrysostom: Now, just as the Lord asserted that Elijah was to be the forerunner of the second advent, He consequently asserted that John was the forerunner of the first.

This is why He adds, But I say unto you, that Elias is indeed come.

Glossa Ordinaria: He calls John “Elijah” not because he was Elijah in person, but because he fulfilled the ministry of Elijah. For as Elijah will be the forerunner of the second advent, so John has been the forerunner of the first.

Theophylact of Ohrid: For John also rebuked vice and was a zealous man and a hermit like Elijah. But they did not listen to him as they will listen to Elijah; instead, they killed him in wicked sport and cut off his head.

This is why the text continues, And they have done unto him whatsoever they listed, as it is written of him.

Pseudo-Chrysostom: Alternatively, the disciples asked Jesus how it was written that the Son of man must suffer. In answer to this, He says that just as John came in the likeness of Elijah and they mistreated him, so also must the Son of man suffer according to the Scriptures.⁵

Theophylact of Ohrid: After He had shown His glory on the mountain to the three disciples, He returned to the other disciples, who had not gone up with Him onto the mountain. Therefore, 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, seizing the opportunity when Christ was not present, approached them to try and win them over.

Pseudo-Jerome: But there is no peace for humanity under the sun; envy is always slaying the little ones, and lightning strikes the tops of the great mountains. Of all those who run to the Church, some, like the multitudes, come in faith to learn; others, like the Scribes, come with envy and pride.

It goes on, “And straightway all the people, when they beheld Jesus, were greatly amazed, and feared.”

The Venerable Bede: In all cases, the difference between the mindset of the Scribes and that of the people should be observed. The Scribes are never said to have shown any devotion, faith, humility, or reverence.

But as soon as the Lord arrived, the whole multitude was greatly amazed and feared, and ran up to greet Him. Therefore, the text continues, “And running to Him, saluted Him.” ¹

Theophylact of Ohrid: For the multitude was glad to see Him, so they greeted Him from a distance as He was approaching them. However, some suppose that His face had become more beautiful from His transfiguration, and that this is what led the crowd to greet Him.

Pseudo-Jerome: Now it was the people, and not the disciples, who were amazed and feared on seeing Him, for there is no fear in love. Fear belongs to servants, and amazement to fools.

It goes on: “And He asked them, What question ye with them?”

Why does the Lord ask this question? So that confession may produce salvation, and the murmuring of our hearts may be appeased by religious works.

The Venerable Bede: If I am not mistaken, the question that was raised may have been this: why were they, the Savior's disciples, unable to heal the demoniac who was placed in their midst? This can 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.”

St. John Chrysostom: 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 lack of faith was the reason they could not cast out the devil, he nevertheless accuses the disciples.

Therefore, 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 middle of the crowd, he accuses the disciples. This is why the Lord, before the multitude, accuses him all the more, and not only aims the accusation at the man 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.

Therefore, the text continues, “He answereth them and saith, O faithless generation, how long shall I be with you? how long shall I suffer you?” By this, He showed both that He desired death and that it was a burden to Him to be among them.

The Venerable Bede: He is so far from being angry with the person, though He rebuked the sin, that He immediately added, “Bring him unto Me.” And they brought him to Him. “And when He saw him, straightway the spirit tare him, and he fell on the ground, and wallowed foaming.”

St. John Chrysostom: But the Lord permitted this for the sake of the boy's father, so that when he saw the devil tormenting his child, he might be led to believe that the miracle was about to be performed.

Theophylact of Ohrid: He also permits the child to be tormented so that we might understand the devil's wickedness, who would have killed him if he had not been assisted by the Lord.

It goes on: “And He asked his father, How long is it ago since this come unto him? And he said, Of a child; and ofttimes it has cast him into the fire and into the waters to destroy him.”

The Venerable Bede: Let Julianⁱ blush, who dares to say that all people 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 by the chain of original sin at all? It is evident that he could not yet have had any sin of his own.

Glossa Ordinaria: Now in the words of his petition, he expresses his lack of faith. This is why he adds, “But if thou canst do any thing, have compassion on us, and help us.”

By saying, “If thou canst do any thing,” he shows that he doubts Christ's power, because he had seen that His disciples had failed to cure his son. But he says, “have compassion on us,” to show the misery of both 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.”

Pseudo-Jerome: 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 that are prayed for with tears in the name of Jesus—that is, of salvation.

The Venerable Bede: The Lord's answer was suited to the petition. 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 wilt, Thou canst make me clean” (Matthew 8:2), received an answer according to his faith: “I will, be thou clean.”

St. John Chrysostom: His meaning is this: “Such a fullness of power is in Me, that not only can I do this, but I will make others have that power. Therefore, if you can believe as you ought to, you will be able to cure not only him, but many more.” In this way, He tried to bring back to the faith the man who was still speaking unfaithfully. ²

The text continues, “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; one kind of faith is elementary, another is perfect. This man, being only a beginner in believing, prayed for the Savior to add to his virtue what was lacking.

The Venerable Bede: For no one reaches the highest point at once, but in a holy life, a person begins with the smallest things to reach the great ones. The beginning of virtue is different from its progress and its perfection. Because faith ascends by the secret inspiration of grace through the steps of its own merits,ⁱ he who had not yet believed perfectly was at once a believer and an unbeliever.

Pseudo-Jerome: By this we are also taught that our faith is unsteady if it does not lean on the support of God's help. But faith, through its tears, receives the fulfillment of its wishes.

Therefore, 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.”

Theophylact of Ohrid: The reason He rebuked the foul spirit when He saw the crowd running together was that He did not wish to perform the cure before the multitude, in order to teach us to avoid ostentation.

Pseudo-Chrysostom: And His rebuking him and saying, “I charge thee,” is a proof of Divine power. Again, by saying not only, “come out of him,” but also “enter no more into him,” He shows 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. ³

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 could not inflict death on him, because the true Life had come.

The Venerable Bede: But the one whom the unholy spirit made like death, the holy Savior saved by the touch of His holy hand. Therefore, it goes on, “But Jesus took him by the hand, and lifted him up, and he arose.”

Thus, as the Lord had shown Himself to be very God by the power of healing, so He showed that He had the true nature of our flesh by His human manner of touch. The Manichaeanⁱ indeed madly denies that He was truly clothed in flesh. He Himself, however, condemned this heresy before its birth by raising, cleansing, and enlightening so many afflicted people with His touch.

It goes on: “And when He was come into the house, His disciples asked Him privately, Why could not we cast him out?”

St. John Chrysostom: They feared that perhaps they had lost the grace that had been given to 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.”

Theophylact of Ohrid: This applies to the entire class of those afflicted by seizures, or simply, to all persons possessed by demons. Both the person to be cured and the one who cures him should fast. For true prayer is offered when fasting is joined with it, when the one who prays is sober and not heavy with food.

The Venerable Bede: Again, in a mystical sense, on high the Lord reveals the mysteries of the kingdom to His disciples, but on earth He rebukes the multitude for their sins of unfaithfulness and expels demons from those who are tormented by them.

Those who are still carnal and foolish, He strengthens, teaches, and punishes, while He more freely instructs the perfect concerning the things of eternity.

Theophylact of Ohrid: Again, this demon is deaf and dumb: deaf, because he chooses not to hear the words of God; dumb, because he is unable to teach others their duty.

Pseudo-Jerome: Again, a sinner foams with folly, gnashes his teeth in anger, and wastes away in sloth. But the evil spirit tears him when he is coming to salvation. Similarly, those whom he would drag into his grasp he tears apart with terrors and losses, as he did to Job.

The Venerable Bede: For often when we try to turn to God after sin, our ancient enemy attacks us with new and greater snares. He does this either to instill in us a hatred for virtue or to avenge the insult of his expulsion.

St. Gregory the Great: But he who is freed from the power of the evil spirit is thought to be dead. For whoever has already subdued earthly desires puts to death his own carnal way of life and appears to the world as a dead man. Many look upon him as dead, for those who do not know how to live according to the Spirit think that he who does not follow carnal pleasures is completely dead. ⁴

Pseudo-Jerome: Furthermore, his being tormented from infancy signifies the Gentile people, from whose very birth the vain worship of idols arose, so that in their folly they sacrificed their children to demons. For this reason, it is said that the spirit “cast him into the fire and into the water,” for some of the Gentiles worshipped fire, while others worshipped water.

The Venerable Bede: Or, this demoniac signifies those who are bound by the guilt of original sin and, coming into the world as criminals, are to be saved by grace. By fire is meant the heat of anger; by water, the pleasures of the flesh, which melt the soul with their sweetness.

But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it. This is because one who desires to reform a sinner ought, while he exterminates the vice by rebuking and cursing it, to love and cherish the person.

Pseudo-Jerome: Again, the Lord applies to the evil spirit the same terms as the afflictions he had inflicted on the man, calling him a “deaf and dumb spirit,” because he will never hear and speak what the penitent sinner can speak and hear. But the devil, after leaving a person, never returns if that person guards his heart with the keys of humility and charity and holds possession of the gate of freedom.ⁱ 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.”

Theophylact of Ohrid: Again, when Jesus—that is, the word of the Gospel—takes hold of the hand, meaning our ability to act, then we shall be freed from the devil. And observe that God first helps us, and then we are required to do good. For this reason, it is said that Jesus “raised him,” which shows the aid of God, and that “he arose,” which declares the zeal of man.

The Venerable Bede: Furthermore, our Lord, while teaching the Apostles how the worst kind of demon is to be expelled, gives all of us rules for our life. He wants us to know that all the more severe attacks of evil spirits or of men are to be overcome by fasting and prayer. And again, the Lord's anger, when kindled to avenge our crimes, can be appeased only by this remedy.

But fasting, understood broadly, is not only abstinence from food but also from all carnal delights and, indeed, from all vicious passions. Similarly, prayer, understood broadly, consists not only in the words by which we call upon the Divine mercy but also in all those things we do with the devotion of faith in obedience to our Maker, as the Apostle testifies when he says, “Pray without ceasing” (1 Thessalonians 5:17).

Pseudo-Jerome: Alternatively, the folly connected with the weakness of the flesh is healed by fasting; anger and laziness are healed by prayer. Each wound has its own medicine that must be applied to it. That which is used for the heel will not cure the eye; by fasting, the passions of the body are healed, and by prayer, the afflictions of the soul are healed.

Theophylact of Ohrid: It is after miracles that the Lord inserts a discourse concerning His Passion, lest it be thought that He suffered because He could not help it.

For this reason, it is said, And they departed from there and passed through Galilee, and He did not want anyone to know it. For He taught His disciples and said to them, The Son of man is delivered into the hands of men, and they shall kill Him.

The Venerable Bede: He always mixes sorrowful and joyful things together, so that sorrow would not frighten the Apostles by its suddenness, but would be borne by them with prepared minds.¹

Theophylact of Ohrid: However, after saying what was sorrowful, He adds what ought to make them rejoice. For this reason, it continues: And after He is killed, He shall rise on the third day. This is so that we may learn that joys come after struggles.

It continues: But they did not understand that saying and were afraid to ask Him.

The Venerable Bede: This ignorance of the disciples comes not so much from slowness of understanding as from love for the Savior. Because they were still carnal and ignorant of the mystery of the cross, they could not, therefore, believe that He whom they had recognized as the true God was about to die.

Being accustomed to hearing Him often speak in figures and shrinking from the reality of His death, they preferred to think that He was speaking figuratively about the things He said openly concerning His betrayal and passion.

It continues: And they came to Capernaum.

Pseudo-Jerome: Capernaum means "the city of consolation," and this agrees with the previous sentence He had spoken: And after He is killed, He shall rise on the third day.

It continues: And being in the house He asked them, What was it that you disputed among yourselves on the way? But they held their peace.

Pseudo-Chrysostom: Matthew, however, says that the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? (Matthew 18:1).²

The reason for the difference is that Matthew did not begin the narrative from its start, but omitted our Savior's knowledge of His disciples' thoughts and words. Alternatively, we might understand Matthew to mean that what they thought and said away from Christ was, in a sense, said to Him, since it was as well known to Him as if it had been said directly to Him.

It continues: For on the way they had disputed among themselves who should be the greatest.

But Luke saysⁱ that the thought entered into the disciples, which of them should be the greatest, for the Lord revealed their thought and intention from their private conversation, according to the Gospel narrative.

Pseudo-Jerome: It was also fitting that they should dispute about the highest place while on the way. The dispute is like the place where it is held, for a lofty station is entered upon only to be left. As long as a man holds it, it is slippery, and it is uncertain at what stage—that is, on what day—it will end.

The Venerable Bede: The reason the dispute about the highest place arose among the disciples seems to have been that Peter, James, and John were led apart from the rest into the mountain, where something secret was entrusted to them. It may also be because the keys of the kingdom of heaven were promised to Peter, according to Matthew.

Seeing the disciples' thoughts, however, the Lord takes care to heal their desire for glory with humility. He first admonishes them that a high station is not to be sought, by simply commanding humility.

For this reason, it continues: And He sat down, called the twelve, and said to them, If anyone desires to be first, he shall be last of all, and servant of all.

St. Jerome: Here it should be observed that the disciples disputed on the way about the highest place, but Christ Himself sat down to teach humility, for princes toil while the humble are at rest.

Pseudo-Chrysostom: The disciples certainly wished to receive honor from the Lord. They also had a desire to be made great by Christ, for the greater a person is, the more worthy of honor they become.³

For this reason, He did not obstruct that desire but instead introduced humility.

Theophylact of Ohrid: For His wish is not that we should seize high positions for ourselves, but that we should attain lofty heights through humility.

He next admonishes them by the example of a child's innocence.

Therefore, it continues, And He took a child and set him in their midst.

St. John Chrysostom: By the very sight, He persuaded them toward humility and simplicity, for this little one was pure from envy, vainglory, and any desire for superiority. But He does not only say that if you become like this you will receive a great reward, but also that if you will honor others who are like this for His sake.⁴

Therefore, it continues: And when He had taken him in His arms, He said to them, Whoever receives one of such children in My name, receives Me.

The Venerable Bede: By this, He either simply shows that those who would become greater must receive the poor of Christ in His honor, or He persuades them to be children in malice—to maintain simplicity without arrogance, charity without envy, and devotion without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love.

He also adds, In My name, so that they might, with the fixed purpose of reason, follow for His name's sake that pattern of virtue to which the child adheres, with nature as his guide. And because He taught that He Himself is received in children, lest it be thought that there was nothing more to Him than what was seen, He added, And whoever receives Me, receives 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.

Theophylact of Ohrid: See how great humility is, for it wins for itself the indwelling of the Father, the Son, and also the Holy Spirit.

The Venerable Bede: John, loving the Lord with exceptional devotion, thought that the one who performed a ministry to which he had no right should be excluded from its benefits.

Therefore it is said, And John answered Him, saying, "Master, we saw someone casting out demons in Your name, and he does not follow us; and we forbade him, because he does not follow us."

Pseudo-Chrysostom: For many believers received gifts and yet were not with Christ; such was this man who cast out demons. There were many who were deficient in some way; some were pure in life but not so perfect in faith, while others, conversely, were the opposite.¹

Theophylact of Ohrid: Alternatively, some unbelievers, seeing that the name of Jesus was full of power, used it themselves and performed signs, though they were unworthy of divine grace. For the Lord wished to extend His name even through the unworthy.

Pseudo-Chrysostom: It was not from jealousy or envy, however, that John wished to forbid the man casting out demons, but because he wanted all who called on the name of the Lord to follow Christ and be one body with His disciples. Yet the Lord, however unworthy those who perform the miracles may be, encourages others through them to believe in Him, and leads the miracle-workers themselves, by this unspeakable grace, to become better.²

Therefore, what follows is: But Jesus said, "Forbid him not."

The Venerable Bede: By this, He shows that no one is to be driven away from the partial goodness he already possesses, but should instead be encouraged toward what he has not yet obtained.

Pseudo-Chrysostom: In keeping with this, He shows that the man is not to be forbidden, adding immediately, "For there is no one who will perform a miracle in My name who can quickly speak evil of Me."

He says "quickly" to address the case of those who fell into heresy, such as Simon, Menander, and Cerinthusⁱ. It is not that they performed miracles in the name of Christ, but that through their deceptions they had the appearance of doing so.³

These others, however, though they do not follow us, cannot bring themselves to say anything against us, because they honor My name by working miracles.

Theophylact of Ohrid: For how can he speak evil of Me, who draws glory from My name and works miracles by invoking this very name?

Then follows, "For he who is not against you is on your part."

St. Augustine of Hippo: We must be careful that this saying of the Lord does not appear to contradict the one where He says, "He who is not with Me is against Me" (Luke 11:23). Or will someone say that the difference lies in the fact that here He says to His disciples, "For he who 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"?

This distinction is questionable, as if it were truly possibleⁱ for someone who is joined to Christ's disciples, who are like His members, not to be with Him.⁴

If that distinction were true, how could it be said, "he who receives you receives Me" (Matthew 10:40)? Or how is someone who is against His disciples not also against Him? Where, then, would that leave the saying, "He who despises you, despises Me" (Luke 10:16)? Surely, what is implied is that a person is not with Him to the extent that he is against Him, and is not against Him to the extent that he is with Him.

For instance, the man who worked miracles in Christ's name, yet did not join the body of His disciples, was with them and not against them insofar as he worked miracles in His name. At the same time, because he did not join their community, he was not with them and was against them.

Because they forbade him from doing the very thing in which he was with them, the Lord told them, "Forbid him not." They ought to have forbidden his separation from their community and thereby persuaded him of the unity of the Church. But they should not have forbidden the work in which he was with them—that is, his honoring of the name of their Lord and Master by casting out demons.

In the same way, the Catholic Church does not disapprove of the sacraments that are held in common with heretics, but it does condemn their division or any opinion they hold that is hostile to peace and truth, for in this they are against us.

Pseudo-Chrysostom: Alternatively, this is said of those who believe in Him but do not follow Him because of their lax lives. Conversely, the saying, "He who is not with Me is against Me," is said of demons, who try to separate everyone from God and scatter His congregation.⁵

Then follows: "For whoever gives you a cup of cold water to drink in My name, because you belong to Christ, truly I say to you, he will by no means lose his reward."

Theophylact of Ohrid: Not only will I not forbid the one who works miracles in My name, but also whoever gives you the smallest thing for My name's sake—and receives you not for human or worldly favor, but out of love for Me—will not lose his reward.

St. Augustine of Hippo: By this He shows that the man John spoke of was not so far separated from the fellowship of the disciples as to reject it like a heretic. Instead, he was like those who are accustomed to hold back from receiving the Sacraments of Christ, yet still favor the Christian name, even to the point of helping Christians and serving them simply because they are Christians.

Of these people, He says they will not lose their reward. This does not mean they should already consider themselves secure on account of this goodwill toward Christians, without being washed by His baptism and incorporated into His unity. Rather, it means they are already being so guided by God's mercy that they may also attain these things and thus depart from this life in security.⁶

Pseudo-Chrysostom: And so that no one may claim poverty as an excuse, He mentions something that no one lacks: a cup of cold water, for which a person will also obtain a reward. For it is not the value of the gift that makes a work worthy of reward, but the dignity of those who receive it and the heart of the giver.⁷

His words show that His disciples are to be received not only for the reward that the receiver obtains, but also because in doing so, one saves himself from punishment.

Then follows: "And whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and he were thrown into the sea." It is as if He were saying,ⁱ "All who honor you for My sake have their reward, and likewise, those who dishonor you—that is, cause you to stumble—will receive the worst of punishments."

Furthermore, using tangible examples, He describes an intolerable torment by mentioning a millstone and drowning. He does not say, "Let a millstone be hung around his neck," but rather, "it would be better for him to suffer this," showing by this that some heavier evil awaits him. By "little ones who believe in Me," He means not only those who follow Him, but also those who call upon His name, and even those who offer a cup of cold water, though they do no greater works. He desires that none of these be caused to stumble or be snatched away, for this is what is meant by forbidding them to call upon His name.

The Venerable Bede: And appropriately, the one who is caused to stumble is called a "little one," for a person who is great in faith, whatever he may suffer, does not depart from it. But the one who is little and weak in mind looks for reasons to stumble. For this reason, we must be most careful regarding those who are "little ones" in the faith, lest by our fault they should be caused to stumble, turn back from the faith, and fall away from salvation.

St. Gregory the Great: We must observe, however, that in our good works we must sometimes avoid causing our neighbor to stumble, and at other times disregard it as insignificant. For insofar as we can do so without sin, we ought to avoid offending our neighbor. But if a stumbling block is created in a matter that concerns the truth, it is better to allow the offense to occur than for the truth to be abandoned.⁸

Mystically, the millstone expresses the tedious cycle and toil of a secular life, and the depths of the sea signify the worst damnation. Therefore, for the one who, after being brought to a profession of holiness, destroys others by word or example, it would have been better for his worldly deeds to lead to his death while still in secular life, than for his holy office to make him an example for others in his faults. For doubtless, if he had fallen alone, his pain in hell would have been more tolerable.⁹