Mark 5 · The Lantern

And they came over to the other side of the sea, into the country of the Gadarenes.

And when he had come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, no man could bind him, no, not with chains.

(ubi sup.) Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most…

Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear. Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.

Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

Because that he had been often bound with fetters and chains, and the chains had been plucked apart by him, and the fetters broken in pieces: neither could any man tame him.

And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

But when he saw Jesus in the distance, he ran and worshipped him,

And cried with a loud voice, and said, What have I to do with you, Jesus, you Son of the most high God? I adjure you by God, that you torment me not.

Obviously he would not be expelling evil spirits and pillaging idols if he were impotent, for the evil spirits would not obey one who was impotent. If, on the other hand, the very naming of him drives them forth, he clearly is not powerless. The spirits especially see through what is unseen by human eyes.

(non occ.) See how the devil is divided between two passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, Do you cast me out from men, who are mine?

The demons consider it a torment to come out of a man, which is why they said: "do not torment us," that is, do not cast us out of our dwelling, that is, out of the man. On the other hand, they thought that the Lord would no longer tolerate them because of their excessive audacity, but would immediately deliver them to torment, and therefore they begged Him not to torment them.

For he said to him, Come out of the man, you unclean spirit.

And he asked him, What is your name? And he answered, saying, My name is Legion: for we are many.

Look too at Legion: when in anguish he begged, our Lord permitted the demons to enter into the herd. He asked for respite, without deception, in his anguish, and our Lord in his kindness granted this request. His compassion for the demoniac is a rebuke to the demons, showing how much anguish his love suffers in desiring that humans should live.

One should also bear in mind that God antecedently wills all to be saved and to attain to his kingdom. For he did not form us to be chastised, but to share his goodness, because he is incomparably good. Yet, because he is just, it is required that sin be punished. So, the first form of the will of God is called his antecedent will and blessing, which has God as its cause.

(Vict. Ant. e Cat. in Marc.) Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, And he saith unto him, Legion, for we are many. He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.

And he begged him much that he would not send them away out of the country.

Now there was there near to the mountains a great herd of swine feeding.

For this is what follows, "But deliver us from the wicked one," that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted.

(de Con. Evan. ii. 24) What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around it. It goes on: And the devils besought him, saying, Send us into the swine, that we may enter into them.

There was a large herd of pigs feeding near the mountain. And the spirits implored him, saying: Send us into the pigs, that we may enter them. And Jesus immediately granted them. Therefore, he allowed what they were asking for, that through the destruction of the pigs, an occasion for salvation might be offered to humans.

And all the demons begged him, saying, Send us into the swine, that we may enter into them.

And immediately Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

The devil's legion would not have had power over the herd of swine unless they had gotten it from God. Thus they are far from having power over the sheep of God. Even the bristles of the swine were counted by God, just as were the hairs of the heads of the just.

Was it just that two thousand swine perished so one soul might be saved? One seeking purity of heart had best not become preoccupied with the natural prerogative of the demonic legion or animals. It is better that each single reader reflect upon his own soul, his own way of life, and the rarity of true excellence.

(Vict. Ant. e Cat. in Marc.) He wished to show publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not allow this to be shown on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known…

And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, he confers a benefit on their souls. Wherefore it goes on: And they came to Jesus, and see him that was tormented by the devil, &c.

After this, let the deacon say: Go out, catechumens, in peace. And after they have gone out, let him say: You energumens, afflicted with unclean spirits, pray, and let us all earnestly pray for them, that God, the lover of humankind, through Christ, may rebuke the unclean and wicked spirits, and deliver the faithful from the dominion of the adversary.

Struck by the miracle, the inhabitants of that city came out to Jesus, and having heard the details, they were even more frightened.

And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.

And they began to pray him to depart out of their coasts.

And when he had come into the boat, he that had been possessed with the devil prayed him that he might be with him.

(Mor. 6, 37) For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.

(ubi sup.) But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for the salvation of others, that at last he may rest in Christ.

On the contrary, the demoniac asked Him for permission to be with Him, as he feared that the demons, finding him alone, might enter into him again.

However Jesus suffered him not, but says to him, Go home to your friends, and tell them how great things the Lord has done for you, and has had compassion on you.

(non occ.) But although he bade others, whom he healed, to tell it to no one, he nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.

I have loved the beauty of the contemplative life as a Rachel, barren, but keen of sight and fair, who, though in her quietude she is less fertile, yet sees the light more keenly. But, by what judgment I know not, Leah has been coupled with me in the night, to wit, the active life; fruitful, but tender-eyed; seeing less, but bringing forth more.

But the Lord sends him home, showing that His power and providence would guard him even in His absence. He sends him away also so that he might benefit others who would see him.

And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

And when Jesus was passed over again by boat to the other side, much people gathered to him: and he was near to the sea.

And there comes one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

Let our opponents-that is, they who speak against their own salvation-inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carded out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb, -in what bodies did they rise again? In those same, no doubt, in which they had also died.

After the miracle over the demoniac, the Lord performs another miracle — He raises the daughter of the ruler of the synagogue. For the Jews who witnessed the event, the Evangelist also mentions the name of the ruler of the synagogue.

Mystically, however, Jairus comes after the healing of the woman, because when the fulness of the Gentiles has come in, then shall Israel be saved. (v. Rom.

And begged him greatly, saying, My little daughter lies at the point of death: Please, come and lay your hands on her, that she may be healed; and she shall live.

Those who are sick do not lay down the conditions of how they are to be cured. They only want to be made well. But this man was a ruler of the synagogue, and versed in the law. He had surely read that while God created all other things by his word, man had been created by the hand of God.

And he earnestly begged Him, saying: "My daughter is at the point of death; come, lay your hands on her, so that she may be made well and live." In the Gospel of Luke, it is written that she was his only daughter about twelve years old, and she was dying.

He was a man of half-faith: by falling at the feet of Christ, he shows himself to be a believer, but by asking Him to come, he reveals a faith not of the kind it should be; he ought to have said: "only speak the word."

And Jesus went with him; and much people followed him, and thronged him.

And a certain woman, which had a discharge of blood twelve years,

And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

When she had heard of Jesus, came in the crowd behind, and touched his garment.

Glory to you, hidden Son of God, because your healing power is proclaimed through the hidden suffering of the afflicted woman. Through this woman whom they could see, the witnesses were enabled to behold the divinity that cannot be seen. Through the Son's own healing power his divinity became known. Through the afflicted woman's being healed her faith was made manifest.

The woman with the hemorrhage had spent all that she had on doctors. Hungering and thirsting, her spirit had died within her. Having lost everything she possessed, because her life was wasting away within her, she cried out to the Lord in anguish. Her touch on the hem of his garment was the cry of a believing heart.

(ubi sup.) Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone.

For she said, If I may touch but his clothes, I shall be whole.

And immediately the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the crowd, and said, Who touched my clothes?

And immediately Jesus, perceiving in Himself the power that had gone out from Him, turned to the crowd and said: "Who touched My garments?" He asked not to learn what He did not know, but that the power He clearly knew, indeed which He Himself had given, might be declared in the woman, and by the declared and recognized power of faith, many might reach salvation.

For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear.

(Vict. Ant. e Cat. in Marc.) Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Wherefore there follows, And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?

And his disciples said to him, You see the multitude thronging you, and say you, Who touched me?

They further maintain that the passion which took place in the case of the twelfth Aeon is pointed at by the apostasy of Judas, who was the twelfth apostle, and also by the fact that Christ suffered in the twelfth month. For their opinion is, that He continued to preach for one year only after His baptism.

And His disciples said to Him, "You see the crowd pressing against You, and You say, 'Who touched Me?'" The crowd pressing around Him in every direction, one believing woman touches the Lord, because those burdened by various disordered heresies or perverse habits, only the heart faithfully venerating the Catholic Church, is honored.

But see how the crowd pressed upon Him from all sides, and yet not one of them touched Him; on the contrary, the woman, who did not press upon Him, touched Him.

And he looked around to see her that had done this thing.

But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

Note the separate stages; mark the progress. As long as she was hemorrhaging, she could not come into his presence. She was healed by faith and then came before him. She fell at his feet. Even then she did not yet dare to look up into his face. As long as she had been cured, it was enough for her to cling to his feet. She "told him all the truth." Christ himself is the truth.

But the woman, fearing and trembling, knowing what had been done in her, came and fell down before Him, and told Him the whole truth.

But why does the Lord reveal the woman? First, in order to glorify the woman's faith; second, in order to arouse faith in the ruler of the synagogue that his daughter also will be saved; and also in order to free the woman from her great fear, for she was afraid as one who had stolen a healing. Thus the Evangelist also says: "she came in fear and trembling."

And he said to her, Daughter, your faith has made you whole; go in peace, and be whole of your plague.

For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, "Thy faith hath saved thee." But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary. Straightway, on the revelation of the truth, they also repented of their previous conduct.

Few are they who by faith touch him; multitudes are they who throng about him.

(Vict. Ant. e Cat. in Marc.) Or else He says, Go in peace, sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that is, from her sins

While he yet spoke, there came from the ruler of the synagogue’s house certain which said, Your daughter is dead: why do you trouble the Master any further?

(ubi sup.) It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord's saying, Fear not, only believe, is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already.

Those who were about the ruler of the synagogue, thought that Christ was one of the prophets, and for this reason they thought that they should beg of Him to come and pray over the damsel. But because she had already expired, they thought that He ought not to be asked to do so.

It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Both are true, for the meaning is, She is dead to you, but to Me she is asleep.

As soon as Jesus heard the word that was spoken, he says to the ruler of the synagogue, Be not afraid, only believe.

When the chief of the synagogue asked him about his daughter, Jesus said to him: "Only firmly believe and your daughter shall live." He believed and so his daughter lived and arose.

"But Jesus, overhearing the word that was spoken, said to the synagogue leader, 'Do not be afraid; only believe.'" The synagogue leader is understood as the teacher of the law, about whom the Lord says, "The scribes and the Pharisees sit on Moses' seat" (Matthew 23). For if he himself is willing to believe, the Synagogue subject to him will also be saved.

But the Lord Himself persuades the father to have confidence. For it goes on, As soon as Jesus heard the word which was spoken, he saith to the ruler of the synagogue, Be not afraid; only believe.

And he suffered no man to follow him, save Peter, and James, and John the brother of James.

And he comes to the house of the ruler of the synagogue, and sees the tumult, and them that wept and wailed greatly.

And when he had come in, he says to them, Why make you this ado, and weep? the young woman is not dead, but sleeps.

And what shall I say of the daughter of the ruler of the synagogue, at whose death multitudes were weeping and the flute-players piping? For the funeral solemnities were being performed because of the conviction of death. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed!

(ubi sup.) For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep. It goes on, And they laughed him to scorn.

It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Both are true, for the meaning is, She is dead to you, but to Me she is asleep.

And they laughed him to scorn. But when he had put them all out, he takes the father and the mother of the young woman, and them that were with him, and enters in where the young woman was lying.

And he took the young woman by the hand, and said to her, Talitha cumi; which is, being interpreted, Young woman, I say to you, arise.

(non occ.) Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the damsel, as being necessary above all. And He restores life to the damsel both by His hand, and by word of mouth.

(Mor. 4, 27) Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has broken forth into the madness of an open deed; he lies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath the we…

The Lord takes her by the hand in order to impart strength to her.

And immediately the young woman arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

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