Golden Chain MT-MK 6834
(p. 164)1. And He said unto them, "Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power." 2. And after six days Jesus taketh with Him, Peter and James and John, and leadeth them up into an high mountain apart by themselves: and He was transfigured before them.3. And His raiment became shining, exceeding white as snow; so as no fuller on earth can white them.4. And there appeared unto them Elias with Moses: and they were talking with Jesus.5. 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."6. For he wist not what to say; for they were sore afraid.7. And there was a cloud that overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son: hear Him."8. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.
Pseudo-Jerome: After the consummation of the cross, the glory of the resurrection is shewn, that they, who were to see with their own eyes the glory of the resurrection to come, might not fear the shame of the cross.
Wherefore it 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."
Chrys., Hom. in Matt. 65: Luke in saying (p. 165), "After eight days," does not contradict this; for he reckoned in both the day on which Christ had spoken what goes before, and the day on which He took them up. And the reason that He took them up after six days, was that they might be filled with a more eager desire during the space of these days, and with a watchful and anxious mind attend to what they saw.
Theophylact: And He takes with Him the three chief of the Apostles, Peter, as confessing and loving Him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He does not however shew His glory in a house, but He takes them up into a high mountain, for the loftiness of the mountain was adapted to shewing forth the loftiness of His glory.
Theophylact: And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness.
Pseudo-Chrys., 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.
Bede, 3, 37: Our Saviour then when transfigured did not lose the substance of real flesh, but shewed forth the glory of His own or of our future resurrection; for such as He then appeared to the Apostles, He will after the judgment appear to all His elect.
It goes on, "And His raiment became shining."
Greg., Mor. 32: Because, in the height of the brightness of heaven above, they who shine in righteousness of life, will cling to Him; for by the name of garments, He means the just whom He joins to Himself.
There follows, "And there appeared unto them Elias with Moses, and they were talking with Jesus."
Chrys., Hom. in Matt., 56: He brings Moses and Elias before them; first, indeed, because the multitudes said that Christ was Elias, and one of the Prophets. He shews Himself to the Apostles with them, that they might see the difference between the Lord, and His servants.
And 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 shone (p. 166) conspicuous in both ways; for Moses gave the Law, and Elias was zealous for the glory of God; for which reason neither would have stood near Him, if He had been opposed to God and to His law.
And that they might know that He holds the power of life and of death, He brings before them both Moses who was dead, and Elias who had not yet suffered death. Furthermore He signified by this that the doctrine of the Prophets was the schoolmaster to the doctrine of Christ. He also signified the junction of the New and Old Testament, and that the Apostles shall be joined in the resurrection with the Prophets, and both together shall 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."
Bede: If the transfigured humanity of Christ and the society of but two saints seen for a moment, could confer delight to such a degree that Peter would, even by serving them, stay their departure, how great a happiness will it be to enjoy the vision of Deity amidst choirs of Angels forever?
It goes on, "For he wist not what to say;" although, however, Peter from the stupor of human frailty knew not what to say, still he gives a proof of the feelings which were within him; for the cause of his not knowing what to say, was his forgetting that the kingdom was promised to the Saints by the Lord not in any earthly region, but in heaven; he did not remember that he and his fellow Apostles were still hemmed in by mortal flesh and could not bear the state of immortal life, to which his soul had already carried him away, because in our Father's house in heaven, a house made with hands is not needed.
But again even up to this time he is pointed at, as an ignorant man, who wishes to make three tabernacles for the Law, the Prophets, and the Gospel, since they in no way can be separated from each other.
Chrys. (ed. note: This passage is found neither in St. Chrysostom, nor in Possious' Catena, nor in Peitanus' translation of Victor: it is however in the Catena of St. Mark, edited by Dr. Cramer. As it stands in the text, a part of it is so unintelligible, that recourse has been had to the Greek.)
Again, Peter neither comprehended that the Lord worked His transfiguration for the shewing forth of His true glory, nor that He did this in order to teach men, nor that it was impossible for them to leave the multitude (p. 167) and dwell in 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 one higher, and they recognised that those who appeared to them were Moses and Elias. The soul also was drawn on to a state of heavenly feeling, as though carried away from human sense by the heavenly vision.
Theophylact: 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 the five hundred.
Origen, in Matt. tom. 12, 40: Mark says in his own person, "For he wist not what to say." Where it is matter for consideration, whether perchance Peter spoke this in the confusion of his mind, by the motion of a spirit not his own; whether perchance that spirit himself who wished, as far as in him lay, to be a stumbling block to Christ, so that He might shrink from that Passion, which was the saving of all men, did not here work as a seducer and wish under the colour of good to prevent Christ from condescending to men, from coming to them, and taking death upon Himself for their sakes.
Bede: Now because Peter sought for a material tabernacle, he was covered with the shadow of the cloud, that he might learn that in the resurrection they are to be protected not by the covering of houses, but by the glory of the Holy Ghost.
Wherefore it goes on, "There was a cloud that overshadowed them."
And the reason why they obtained no answer from the Lord was that they asked unadvisedly; but the Father answered for the Son.
Wherefore there follows, "And a voice came out of the cloud, saying, This is My beloved Son, in whom I am well pleased."
Chrys., Hom. in Matt., 56: The voice proceeded from a cloud in which God is wont to appear, that they might believe that the voice was sent forth from God. But in that He says, "This is My beloved Son," He declares that the will of the Father and the Son is one, and that, save in that He is the Son, He is in all things One with Him who begot Him.
Bede: He then whose preaching, as Moses foretold, every soul that wished to be saved should hear when He came in the (p. 168) flesh, He now come in the flesh is proclaimed by God the Father to the disciples as the one whom they were 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, at once the servants disappeared, lest the voice of the Father should seem to have been sent forth to them.
Theophylact: Again, mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see His exceeding glory.
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;" (Ps 51) for He cannot give to His faithful ones upon earth that glory which remains laid up for them in heaven.
Remig.: 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. Therefore the Lord will make them such as neither they themselves by taking vengeance on their own members, nor any preacher by his example and doctrine, can make.
Chrys.: Or else, white garments are the writings of Evangelists and Apostles, the like to which no interpreter can frame.
Origen, in Matt. tom. 12, 39: Or else, fullers upon earth may by a moral interpretation be considered to be the wise of this world, who are thought to adorn even their foul understandings and doctrines with a false whitening drawn from their own minds. But their skill as fullers cannot produce any thing like a discourse which shews forth the brightness of spiritual conceptions in the unpolished words of Scripture, which by many are despised.
Bede: Moses and Elias, of whom one, as we read, died, the other was carried away to heaven, signify the coming glory of all the Saints, that is, of all who in the judgment time are either to be found alive in the flesh, or to be raised up from that death of which they tasted, and who are all equally to reign with Him.
Theophylact: Or else it means, that we are to see in glory both the Law and the Prophets speaking with Him, that is, we shall then find that all those things which were (p. 169) spoken of Him by Moses and the other prophets agree with the reality; then too we shall 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 Ghost, the fount of truth, will overshadow us.
Bede: And we must observe, that, as when the Lord was baptized in Jordan, so on the mountain, covered with brightness, the whole mystery of the Holy Trinity is declared, because we shall see in the resurrection that glory of the Trinity which we believers confess in baptism, and shall praise it all together.
Nor is it without reason that the Holy Ghost appeared here in a bright cloud, there in the form of a dove; because he who now with a simple heart keeps the faith which he hath embraced, shall then contemplate what he had believed with the brightness of open vision. But when the voice had been heard over the Son, He was found Himself alone, because when He shall have manifested Himself to His elect, God shall be all in all, yea Christ with His own, as the Head with the body, shall shine through all things. (1Co 15,28)
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Origen, in Matt. tom. 12, 43: After the shewing of the mystery on the mount, the Lord commanded His disciples, as they were coming down from (p. 170) 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 of man were risen from the dead."
Chrys., Hom. in Matt., 56: Where He not only orders them to be silent, but mentioning His Passion, He implies the cause why they were to be silent.
Theophylact: 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.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But they, being ignorant of the mystery of the resurrection, took hold of that saying, and disputed one with another.
Wherefore there follows, "And they kept that saying with themselves, questioning one with another what the rising from the dead should mean."
Pseudo-Jerome: This, which is peculiar to Mark, means, that when death shall have been swallowed up in victory, we shall have no memory for the former things.
It goes on, "And they asked Him, saying, "Why say the Scribes that Elias must first come?"
Chrys.: 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.
Bede: Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.
Chrys., Hom. in Matt. 57: But what Christ answered to this, is seen by what follows, "And He answered and told them, Elias verily cometh first, and restoreth all things;" in which He shews that Elias will come before His second advent. For the Scriptures declare two advents of Christ, namely, one which has taken place, and another which is to come; but the Lord asserts that Elias is the forerunner of the second advent.
Bede: Again, He will restore all things, that is to say, those things which Malachi points out, saying, "Behold, I will send you Elijah the prophet, and he shall turn the heart of the fathers to the children, and the heart of the children (p. 171) to their fathers;" (Ml 4,5-6) he will yield up also to death that debt, which by his prolonged life he has delayed to render.
Theophylact: Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, shewing that it led them to a false conclusion; wherefore he subjoins, "And how it is written of the Son of man, that He must suffer many things, and be set at nought." As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent.
If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scripture will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.
Bede: Or this, "And how it is written;" that is, in the same way as the prophets have written many things in various places concerning the Passion of Christ, Elias also, when he comes, is to suffer many things, and to be despised by the wicked.
Chrys.: Now as the Lord asserted that Elias was to be the forerunner of the second advent, so consequently He asserted that John was the forerunner of the first.
Wherefore He subjoins, "But I say unto you, that Elias is indeed come."
Gloss.: He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.
Theophylact: For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head.
Wherefore there follows, "And they have done unto him whatsoever they listed, as it is written of him."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, the disciples asked Jesus, how it was written that the Son of man must suffer? Now in answer to this, He says, As John came in the likeness of Elias, and they evil intreated him, so according to the Scriptures must the Son of man suffer. (p. 172)
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(p. 173) Theophylact: After He had shewn His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, "And when He came to His disciples, He saw a great multitude about them, and the Scribes questioning with them."
For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves.
Pseudo-Jerome: 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."
Bede, 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 are never said to have shewn 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, saluted Him."
Theophylact: For the multitude was glad to see Him, so that they saluted Him from afar, as He was coming to them; but some suppose that His countenance had become more beautiful from His transfiguration, and that this induced the crowd to salute Him.
Pseudo-Jerome: Now it was the people, and not the disciples, who on seeing Him were amazed and feared, for there is no fear in love; fear belongs to servants, amazement to fools. (p. 174)
It goes on: "And He asked them, What question ye with them?"
Why does the Lord put this question? That confession may produce salvation, and the murmuring of our hearts may be appeased by religious works.
Bede: 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 wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away."
Chrys.: The Scriptures declare that this man was weak in faith, for Christ says, "O faithless generation:" and He adds, "If thou canst believe."
But although his want of faith was the cause of their not casting out the devil, he nevertheless accuses the disciples.
Wherefore 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 midst of the crowd, he accuses the disciples, wherefore the Lord before the multitude so much the more accuses him, and not only aims the accusation at 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.
Wherefore there follows, "He answereth them and saith, O faithless generation, how long shall I be with you? how long shall I suffer you?" By which He shewed both that He desired death, and that it was a burden to Him to converse with them.
Bede: So far, however, is He from being angry with the person, though He reproved the sin, that He immediately added, "Bring him unto Me; and they brought him unto Him. And when He saw him, straightway the spirit tare him, and he fell on the ground, and wallowed foaming."
Chrys.: 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.
Theophylact: 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 (p. 175) 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."
Bede: Let Julian (ed. note: Julian was bishop of Eclanum in Campania; he was well known to St. Augustine, who before his fall speaks of him with great affection. On refusing however to agree to Pope Zosimus' condemnation of Pelagius, he was deposed, and expelled from Italy. He wrote a great deal against St. Augustine, by whom he was refuted in works now extant. The opinion specially referred to in the text was, that Adam would have died, even though he had remained innocent, and therefore that death and sickness are not the consequences of original sin. He died in Sicily in great poverty, about A.D. 453.) blush, who dares to say that all men 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 at all by the chain of original sin? since it is evident that he could not yet have had any sin of his own.
Gloss.: Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, "But if thou canst do any thing, have compassion on us, and help us."
For in that he says, "If thou canst do any thing," he shews that he doubts His power, because he had seen that the disciples of Christ had failed in curing him; but he says, "have compassion on us," to shew the misery of the sons, 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 which are prayed for with tears in the name of Jesus, that is, of salvation.
Bede: The answer of the Lord was suited to the petition; for the man said, "If thou canst do any thing, help us;" and to this the Lord answered, "If thou canst believe." On the other hand, the leper who cried out, with faith, "Lord, if Thou will, Thou canst make me clean," (Mt 8,2) received an answer according to his faith, "I will, be thou clean."
Chrys., Vict. Ant. e Cat. in Marc.: His meaning is; such a plenitude of virtue is there in Me, that not only can I do this, but I will make others to have that power; wherefore if thou canst believe as thou oughtest to do, thou (p. 176) shalt be able to cure not only him, but many more. In this way then, He endeavoured to bring back to the faith, the man who as yet speaks unfaithfully.
There follows, "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, that one sort of faith is elementary, another perfect; but this man, being but a beginner in believing, prayed the Saviour to add to his virtue what was wanting.
Bede: 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. Because then faith mounts up through the secret inspiration of grace, by the steps of its own merits, (ed. note: This sentence of Bede may be considered to be an exposition of our Lord's words: "for he that hath not from him shall be taken even that which he hath." The connection between grace and merit, as used by the Fathers, may be illustrated from St. Thomas, their faithful disciple. He defines a meritorious operation to be one the reward of which is beyond the nature of the worker; so that merit implies the infusion of a supernatural habit, that is, of grace, not only as its efficient, but as its formal cause. Summa 1 Q62, Art 4) he who had not yet believed perfectly was at once a believer and an unbeliever.
Pseudo-Jerome: By this also we are taught that our faith is tottering, if it lean not on the stay of the help of God. But faith by its tears receives the accomplishment of its wishes.
Wherefore it continues, "When Jesus saw that 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: The reason that He rebuked the foul spirit, when He saw the crowd running together, was that He did not wish to cure him before the multitude, that He might give us a lesson to avoid ostentation.
Pseudo-Chrys., 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 shews that the evil spirit was ready to enter again, because the man was weak in faith, but was prevented by the commend of the Lord.
It goes on, "And the spirit cried, and rent him sore, and came out of him; and he was as one dead, insomuch that (p. 177) many said, He is dead."
For the devil was not able to inflict death upon him, because the true Life was come.
Bede: But him, whom the unholy spirit made like unto death, the holy Saviour saved by the touch of His hold hand; wherefore it goes on, "But Jesus took him by the hand, and lifted him up, and he arose."
Thus as the Lord had shewn Himself to be very God by the power of healing, so He shewed that He had the very nature of our flesh, by the manner of His human touch. The Manichaean (ed. note: "Their fundamental maxim of the intrinsic evil of matter and the degraded state of mind, which their speculations on the birth after the flesh brought with it involved the denial of the Incarnation of our Lord and, as a consequence, of the reality of His whole life." (Note a, upon St. Augustine's Confessions, Oxf. Tr. p. 325)) indeed madly denies that He was truly clothed in flesh; He Himself, however, by raising, cleansing, enlightening so many afflicted persons by His touch, condemned his heresy before its birth.
It goes on: "And when He was come into the house, His disciples asked Him privately, Why could not we cast him out?"
Chrys.: They feared that perchance they had lost the grace conferred upon them; for they had already received power over unclean spirits.
It goes on: "And He said unto them, This kind can come forth by nothing but by prayer and fasting."
Theophylact: That is, the whole class of lunatics, or simply, of all persons possessed with devils. Both the man to be cured, and he who cures him, should fast; for a real prayer is offered up, when fasting is joined with prayer, when he who prays is sober and not heavy with food.
Bede: Again, in a mystical sense, on high the Lord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitude for their sins of unfaithfulness, and expels devils from those who are vexed by them. Those who are still carnal and foolish, He strengthens, teaches, punishes, whilst He more freely instructs the perfect concerning the things of eternity.
Theophylact: Again, this devil is deaf and dumb; deaf, because he does not choose to hear the words of God; dumb, because he is unable to teach others their duty.
Pseudo-Jerome: Again, a sinner foameth forth folly, gnasheth with anger, pineth away in sloth. But the evil spirit tears him, when coming to salvation, and in like manner those whom he would drag into his maw (p. 178) he tears asunder by terrors and losses, as he did Job.
Bede: For oftentimes when we try to turn to God after sin, our old enemy attacks us with new and greater snares, which he does, either to instill into us a hatred of virtue, or to avenge the injury of his expulsion.
Greg., 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 altogether dead.
Pseudo-Jerome: Further, in his being vexed from his infancy, the Gentile people is signified, from the very birth of whom the vain worship of idols arose, so that they in their folly sacrificed their children to devils. And for this reason it is said that "it cast him into the fire and into the water;" for some of the Gentiles worshipped fire, others water.
Bede: Or by this demoniac are signified those who are bound by the guilt of original sin, and coming into the world as criminals, are to be saved by grace; and by fire is meant the heat of anger, by water, the pleasures of the flesh, which melt the soul by their sweetness.
But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it, because he who desires to amend a sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherish the man.
Pseudo-Jerome: Again, the Lord applies to the evil spirit what he had inflicted on the man, calling him a "deaf and dumb spirit," because he never will hear and speak what the penitent sinner can speak and hear. But the devil, quitting a man, never returns, if the man keep his heart with the keys of humility and charity, and hold possession of the gate of freedom (ed. note: of "fastness".). 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: Again, when Jesus, that is, the word of the Gospel, takes hold of the hand, that is, of our powers of action, then shall we be freed from the devil. And observe that God first helps us, then it is required of us that we do good; for which reason it is said that Jesus "raised him;" in which is shewn the aid of God, and that "he arose," in which is declared the zeal of man.
Bede: Further, (p. 179) our Lord, while teaching the Apostles how the worst devil is to be expelled, gives all of us rules for our life; that is, He would have us know that all the more grievous attacks of evil spirits or of men are to be overcome by fastings and prayers; and again, that the anger of the Lord, when it is kindled for vengeance on our crimes, can be appeased by this remedy alone.
But fasting in general is not only abstinence from food, but also from all carnal delights, yea, from all vicious passions. In like manner, prayer taken generally consists not only in the words by which we call upon the Divine mercy, but also in all those things which we do with the devotedness of faith in obedience to our Maker, as the Apostle testifies, when he says, "Pray without ceasing." (1Th 5,17)
Pseudo-Jerome: Or else, the folly which is connected with the softness of the flesh, is healed by fasting; anger and laziness are healed by prayer. Each would has its own medicine, which must be applied to it; that which is used for the heel will not cure the eye; by fasting, the passions of the body, by prayer, the plagues of the soul, are healed.
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