Mark 9 · The Lantern

The Transfiguration

And He was saying to them, “Amen I say to you that there are some here of those already standing who will certainly not taste of death until they see the kingdom of God having come with power.”

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even…

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

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

And after six days Jesus takes along Peter and James and John, and brings them up into a high mountain apart, on their own alone. And He was transfigured before them,

He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended into the mountain along with three others, and then became one of six (the sixth), in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad, and contained in Himself the entire number o…

He disclosed, it is said, a glimpse of the Godhead. He manifested to them the God who was dwelling among them.

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

and His garments was shining, exceedingly white, such as a launderer on the earth is not able to whiten thus.

Perhaps the "fullers upon the earth" refers to the wise men of this world who cultivate the art of rhetoric. They imagine that their own poor thoughts might appear bright and clean because of their speech, adorned as it is with verbal bleaching.

Or else, by the fuller are meant holy preachers and purifiers of the soul, none of whom in this life can so live as not to be stained with some spots of sin; but in the coming resurrection all the saints shall be purged from every stain of sin.

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

And Elijah with Moses appeared to them, and they were talking with Jesus.

Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God,…

And there appeared to them Elijah with Moses, and they were talking with Jesus. Moses and Elijah, one of whom we read was dead and the other taken up into the heavens, were seen in majesty with the Lord (as Luke writes), signifying the future glory of all the saints in Him.

For many reasons Elijah and Moses appear conversing with Christ. But it suffices to mention two. First, since the disciples were pleased that among the people some took Him for Elijah and others for one of the prophets, He shows them the greatest prophets, so that the disciples might at least in this way perceive the difference between servants and the Master.

And answering, Peter says to Jesus, “Rabbi, it is good for us to be here. And let us make three tabernacles — one for You and one for Moses and one for Elijah”;

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here?

O Peter, even though you have ascended the mountain, even though you see Jesus transfigured, even though his garments are white; nevertheless, because Christ has not yet suffered for you, you are still unable to know the truth.

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

for he did not know what he may answer, for they were terrified.

And there came a cloud overshadowing them, and there was a voice out of the cloud: “This is My beloved Son; listen to Him.”

In his baptism he identified him, saying: "You are my beloved Son, in whom I am well pleased." He declared him on the mount, saying: "This is my beloved Son, hear him." He declared him in his passion, when the sun hid itself, and sea and earth trembled. He declared him in the centurion, who said: "Truly this was the Son of God."

Moses was there, and Elijah. The voice did not say: These are my beloved sons. For One only is the Son; others are adopted. It is he that is commended to them: He from whom the law and prophets derive their glory.

But let us turn our mind also to the mystical contemplation. At the end of this world, which was created in six days, Jesus will lead us, if we are His true disciples, "up a high mountain," that is, to heaven, and will show Himself to us in a most radiant form.

And suddenly, having looked around, they saw no one any longer except Jesus alone with themselves.

And when they are descending from the mountain, He instructed them that they may tell to no one what they had seen, except when the Son of Man may rise out from the dead.

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

And as they were coming down from the mountain, he instructed them not to tell anyone what they had seen, until the Son of Man had risen from the dead. The foreshadowing of the future kingdom and the glory of the triumphant one had been shown on the mountain.

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

And they kept that saying among themselves, questioning what it is to rise out from the dead.

And they were asking Him, saying, “Why do the scribes say that it behooves Elijah to come first?”

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

And they asked him, saying: Why then do the Pharisees and Scribes say that Elijah must come first? It is a tradition of the Pharisees, according to Malachi the prophet, who is the last of the twelve, that Elijah will come before the advent of the Savior and will turn the hearts of the fathers to their children, and the hearts of the children to their fathers, and restore all th…

Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought.

And He was saying to them, “Elijah indeed, having come first, restores all things; and how has it been written of the Son of Man that He may suffer many things and may be set at naught?

But I say to you that Elijah also has come, and they did to him as much as they were desiring, even as it has been written of him.”

The Boy with an Evil Spirit

And having come to the disciples, they saw a great crowd around them and scribes arguing with them.

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

After He had shown His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them.

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

And immediately all the crowd, having seen Him, marveled, and running to Him they were greeting Him.

And He asked those, “What are you disputing with them?”

And one out of the crowd answered Him, “Teacher, I brought my son to You, having a mute spirit;

The Lord had come, of course, to save that which "had perished; " "a Physician." necessary to "the sick" "more than to the whole." This fact He was in the habit both of typifying in parables and preaching in direct statements.

(ubi sup.) The question, indeed, which was raised may, if I am not deceived, have been this, wherefore they, who were the disciples of the Saviour, were unable to heal the demoniac, who was placed in the midst, which may be gathered from the following words; And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheres…

This man was weak in faith, as the Lord testifies, having said: "O faithless generation," and again "all things are possible to him who believes"; and he himself also says: "help my unbelief." He also speaks against the disciples (of Jesus), as though they were all unbelievers. But he ought not to have accused them before everyone, but privately, in secret.

and whenever it grasps him, it throws him down, and he foams and gnashes his teeth and is withering away. And I spoke to Your disciples that they may cast it out, and they had no power.”

And answering them He says, “O unbelieving generation! Until when will I be with you? Until when will I bear with you? Bring him to Me.”

And they brought him to Him. And having seen Him, the spirit immediately threw him into convulsions, and having fallen upon the ground he was rolling around, foaming.

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

Though it was the boy who fell on the ground, it was the devil in him who was in anguish. The possessed boy was merely convulsed, while the usurping spirit was being convicted by the awesome judge. The captive was detained, but the captor was punished. Through the wrenching of the human body, the punishment of the devil was made manifest.

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

And He asked his father, “How long a time is it that this has been with him?” And he said, “From childhood.

And often it casts him both into fire and into waters, that it may destroy him. But if You are able to do anything, help us, having compassion on us.”

That faith is of advantage altogether, and that we can do as much as we believe. In Genesis: "And Abraham believed God, and it was counted unto him for righteousness." Also in Isaiah: "And if ye do not believe, neither shall ye understand." Also in the Gospel according to Matthew: "O thou of little faith, wherefore didst thou doubt?

But if you can do anything, help us, have compassion on us. Jesus said to him: If you can believe, all things are possible to the one who believes. The Lord renders a fitting answer to the petitioner. For he himself said: If you can do anything, help us.

(non occ.) Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, But if thou canst do any thing, have compassion on us, and help us.

And Jesus said to him, “‘If You are able’ — all things are possible to the one believing.”

Immediately, having cried out, the father of the child was saying, “I believe; help me with the unbelief!”

In saying, "When the Son of Man shall come, shall he find faith upon the earth?" our Lord spoke of that faith which is fully matured, which is so seldom found on earth. The church's faith is full, for who would come here if there were no fullness of faith? And whose faith when fully matured would not move mountains?

So great is the virtue of faith that even those who refuse to keep it still presume to praise it. Truly deservedly is faith extolled, for without it no good work is ever begun or completed.

(ubi sup.) For no man at once reaches to the highest point, but in holy living a man begins with the least things that he may reach the great; for the beginning of virtue is different, from the progress and the perfection of it.

Now Jesus, having seen that a crowd was running together, rebuked the unclean spirit, saying to it, “Mute and deaf spirit, I Myself command you: come out of him, and no more shall you enter into him.”

Others, however, He healed by a command of power, without either looking up to heaven or asking His Father. For by a command of power He raised up the young man, the son of the widow; with a word He called to the daughter of the chief of the congregation and straightway she stood up; He commanded the sea and it was silent, and the wind and it was stilled; He spake only, "Fill t…

This demon is mute and deaf — deaf, as one unwilling to hear the Divine words; mute, as one unable to teach others anything profitable for the soul.

(Vict. Ant. e Cat. in Marc.) And His rebuking him, and saying, I charge thee, is a proof of Divine power. Again, in that He says not only, come out of him, but also enter no more into him, He 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.

And having cried out and thrown him much into convulsions, it came out; and he became as if dead, so that the many were saying that he was dead.

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

And crying out and greatly convulsing him, it came out of him. The unclean spirit, about to depart from the man, convulses him, and terrifies the onlookers with a frantic cry. For often the devil, while being expelled from the heart, generates sharper temptations in it than he had previously stirred up when he possessed it quietly.

(Vict. Ant. e Cat. in Marc.) And the spirit cried, and rent him sore, and came out of him; and he was as one dead, insomuch that many said, He is dead. For the devil was not able to inflict death upon him, because the true Life was come.

But Jesus, having taken him by the hand, raised him up, and he arose.

And when He was entering into a house, His disciples were asking Him in private, “Why were we ourselves not able to cast it out?”

And He said to them, “This kind is able to go out by nothing except by prayer.”

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress?

The Lord himself consecrated his baptism by a forty days' fast, and taught us that the more violent devils cannot be overcome except by prayer and fasting.

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

The Second Prediction of the Passion

And from there, having gone forth, they were passing through Galilee, and He was not wanting anyone to know it;

for He was teaching His disciples and was saying to them that “The Son of Man is delivered into the hands of men, and they will kill Him; and having been killed, on the third day He will arise.”

But they were not understanding the declaration, and they were afraid to ask Him.

It is remarkable how, when Peter had been rebuked, and Moses and Elijah had discoursed, and had seen the glory of what was coming, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was right at the door (for he said, he should by no means abide any long time in death, but should be raised the third day), even after all that…

(ubi sup.) This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognised as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the event…

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

The Greatest in the Kingdom

And they came to Capernaum. And having been in the house, He was asking them, “What were you discussing on the way?”

But they were silent, for they had been discussing with one another along the road which was greatest.

And having sat down, He called the Twelve and says to them, “If anyone desires to be first, he will be last of all and servant of all.”

Let vanity be unknown among you. Let simplicity and harmony and a guileless attitude weld the community together. Let each remind himself that he is not only subordinate to the brother at his side, but to all. If he knows this, he will truly be a disciple of Christ.

And sitting down, he called the twelve and said to them, "If anyone wants to be first among you, he will be the last of all and the servant of all." And taking a child, he set him in the midst of them. And embracing him, he said to them, "Whoever receives one such child in my name, receives me.

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

And having taken a child, He set it in their midst, and having taken it in His arms He said to them,

All of you, then, who shall remain stedfast, and be as children, without doing evil, will be more honoured than all who have been previously mentioned; for all infants are honourable before God, and are the first persons with Him. Blessed, then, are ye who put away wickedness from yourselves, and put on innocence. As the first of all will you live unto God.

(Vict. Ant. e Cat. in Marc. Sed v. Chrys. Hom. in Matt. 58) By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for my sake.

Thus He placed a child in the midst of the disciples and teaches us to be like it. A child neither seeks glory, nor envies, nor remembers wrongs.

“Whoever receives one of such little children in My name receives Me; and whoever receives Me does not receive Me, but the One having sent Me.”

You will not dismiss a brother who has entered your house without prayer.-"Have you seen," says Scripture, "a brother? you have seen your Lord; "-especially "a stranger," lest perhaps he be "an angel." But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will forthwith be judged.

(ubi sup.) By which, He either simply shows, that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love.

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.

John was speaking to Him, “Teacher, we saw someone casting out demons in Your name, and we were forbidding him, because he was not following us.”

But "whatsoever is without the Catholic Church is mere pretense," yet only in so far as it is not Catholic. But there may be something Catholic outside the Catholic Church, just as the name of Christ could exist outside the congregation of Christ, in which name he who did not follow with the disciples was casting out devils.

Not out of any rivalry or envy does the son of thunder forbid that man from casting out demons, but he desires that all who invoke the name of Christ should also follow Christ, and that all the disciples should constitute one body.

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

But Jesus said, “Do not forbid him; for there is no one who will do a work of power in My name and will be able readily to speak evil of Me.

For whoever is not against us is for us.

For whoever gives you a cup of water to drink in the name, because you are Christ’s — amen I say to you that he will certainly not lose his reward.

God never asks his servants to do what is impossible. The love and goodness of his Godhead is revealed as richly available. It is poured out like water upon all. God furnishes to each person according to his will the ability to do something good.

For whoever gives you a cup of cold water to drink because you belong to Christ, truly I tell you, he will not lose his reward (Psalm 140). We read in the prophet David: To excuse excuses in sins, that many presented quasi-just excuses for their sins, so that they seem to sin out of necessity what they willfully commit.

(Vict. Ant. e Cat. in Marc.) And that no man may allege poverty, He mentions that, of which none can be destitute, that is, a cup of cold water, for which also he will obtain a reward; for it is not the value of the gift, but the dignity of those who receive it, and the feelings of the giver, which makes a work worthy of reward.

Temptations and Trespasses

And whoever causes to stumble one of these little ones who are believing in Me, it is better for him rather if a heavy millstone is put around his neck and he has been cast into the sea.

And if your hand causes you to stumble, cut it off; it is better for you to enter into life crippled than, having the two hands, to go away into hell, into the unquenchable fire,

But let none of you think, brethren, that the Lord commended the cutting off of the members. His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses; and not give loose reins to the eyes of the flesh as to…

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

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

[where their worm does not die and the fire is not quenched.]

And if your foot causes you to stumble, cut it off; it is better for you to enter into life lame than, having the two feet, to be cast into hell,

[where their worm does not die and the fire is not quenched.]

And if your eye causes you to stumble, cast it out; it is better for you to enter into the kingdom of God with one eye than, having two eyes, to be cast into hell,

‘where their worm does not die and the fire is not quenched.’

Good Salt

For everyone will be salted with fire.

(ubi sup.) But because the Lord had three times made mention of the worm and the fire, that we might be able to avoid this torment, He subjoins, For every one shall be salted with fire.

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

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

Salt is good; but if the salt may become unsalty, with what will you season it? Have salt in yourselves, and be at peace with one another.”

For as the putrid humours and matter of flesh, and all those things which corrupt it, are driven out by salt, in the same manner all the irrational appetites of a virgin are banished from the body by divine teaching.

Good salt. But if the salt becomes insipid, with what will you season it? It is good to hear the word of God more frequently, to season the secrets of the heart with the salt of spiritual wisdom, indeed to become the salt of the earth with the apostles themselves, that is, to suffice for the minds of those still wise in earthly matters to be saturated.

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