Golden Chain MT-MK 6501
6501 Mc 5,1-20
(p. 89) Theophylact: Those who were in the ship enquired among themselves, "What manner of man is this?" and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God. (p. 91) Proceeding to which circumstance the Evangelist says, "And they came over unto the other side, &c."
Bede, in Marc., 2, 21: Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judaea, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea near it. And that the Evangelists may not be thought to have spoken so manifest a falsehood, well acquainted as they were with the parts around Judaea, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable lake. (ed. note: Reland seems to feel the same difficulty about Gadara as the author of this comment; but he reconciles it by saying that the whole region might have been so called from the town of Gadara in Peroea, though the town itself was not on the lake. Reland, Palace., v2, p774, also Lightfoot, Horae Hebr. in locum.)
It continues, "And when He was come out of the ship, immediately there met Him, &c."
Augustine, de Con. Evan., 2, 24: Though Matthew says that there were two, Mark and Luke mention one, that you may understand that one of them was a more illustrious person, concerning whose state that country was much afflicted.
Chrys., Vict. Ant. e Cat. in Marc., see Chrys., Hom. in Matthew, 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."
They therefore simply said, a "man possessed of a devil," without taking heed to the number; or else, that he might shew the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shewn here, for they did not say that there was one alone, for then they would have contradicted Matthew.
Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.
Greg. Nyss.: Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue.
Wherefore there follows, "But when he saw Jesus afar off, he ran and worshipped him, saying, &c."
Cyril: See how the devil is divided between to passions, fear and audacity; he hangs back and prays, as (p. 92) 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?"
Bede: And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.
Chrys., Vict. Ant. e Cat. in Marc., and Chrys., Hom. in Matt., 28: Then praying to Him, he subjoins, "I adjure thee by God, that Thou torment me not." For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.
Bede: For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go.
For it goes on, "For He said unto Him, Come out of the man, thou unclean spirit."
Cyril: Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame: as the Psalmist says, "The mountains melted at the presence of the Lord, (Ps 97,5) that is, great and proud powers.
There follows, "And He asked him, What is thy name?"
Theophylact: The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.
Pseudo-Chrys., 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.
Bede: But by the public declaration of the scourge which the madman suffered the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or (p. 93) any other sense of body or soul, whether awake or asleep.
It goes on, "And he besought Him much that He would not send them away out of the country."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Luke, however, says, "into the abyss." (Lc 8,3) For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done, but He allowed them to remain in this world, lest the absence of a tempter should deprive men of the crown of victory.
Theophylact: Also that by fighting with us, they may make us more expert.
It goes on, "Now there was there about the mountain a great herd of swine feeding."
Augustine, 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."
Remig., see Aurea Catena in Matt., p.327: The devils entered not into the swine of their own will, but their asking for this concession was that is might be shewn that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness.
It goes on: "And forthwith Jesus gave them leave."
Bede: And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.
Pseudo-Chyrs., Vict. Ant. e Cat. in Marc.: He wished to shew 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 shewn on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known.
There follows: "And the unclean spirits went out."
Titus: But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town.
Wherefore there follows: "And they that fed them, &c."
The necessity of their loss, however, brought these men to the Saviour; for (p. 94) 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." that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed.
Wherefore it says, "And they were afraid."
This miracle then they find out partly by sight, partly by words.
Wherefore there follows: "And they that saw it told them."
Theophylact: But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech Him to depart out of their borders; which is expressed in what follows: "And they began to pray Him to depart out of their coasts;" for they feared lest some time or other they should suffer a like thing: for, saddened at the loss of their swine, they reject the presence of the Saviour.
Bede: Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord.
It goes on: "And when He was going to the ship, he that had been tormented, &c."
Theophylact: For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others.
Wherefore it goes on: "And He did not suffer him, and saith unto him, Go home to thy friends, &c."
See the humility of the Saviour. He said not, 'Proclaim all things which I have done to you,' but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.
Chrys.: 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.
Theophylact: He therefore began to proclaim it, and all wonder, which, is that which follows: "And he began to publish."
Bede: Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar off is made near.
Pseudo-Jerome: Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the (p. 95) law of nature, nor of God, nor by human fear.
Bede: 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 hardened infidelity, they as it were cut themselves with stones.
But he said, "My name is Legion," because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.
Theophylact: Or by this it is signified that devils enter into those men who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an evil life where they are choked.
Pseudo-Jerome: 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.
Bede: 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.
Greg., Mor., 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.
Pseudo-Jerome: But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.
6521 Mc 5,21-34
(p. 97) Theophylact: After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, "And when Jesus was passed over again by ship unto the other side, much people gathered unto Him."
Augustine, de Con. Evan., 2, 28: But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an interval, there could be no time for the taking place of that which Matthew relates, concerning the feast at his own house; after which event, nothing follows immediately, except this concerning the daughter of the chief of the synagogue. For he has so put it together, that the transition itself shews that the narrative follows the order of time.
It goes on, "There cometh one of the rulers of the synagogue, &c."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He has recorded the name on account of the Jews of that time, that it might mark the miracle.
It goes on, "And when he saw Him, he fell at His feet, and besought Him greatly, &c."
Matthew indeed relates that the chief of the synagogue reported that his daughter was dead, but Mark says that she was very sick, and that afterwards it was told to the ruler of the synagogue, when our Lord was about to go with him, that she was dead. The fact then, which Matthew implies, is the same, namely, that He raised her from the dead; and it is for the sake of brevity, that he says that she was dead, which was evident from her being raised.
Augustine: For he attaches himself not to the words of the father, but to what is of most importance, his wishes; for he was in such despair, that his wish was that she should return to life, not thinking that she could be found alive, whom he had left dying.
Theophylact: Now this man was faithful in part, inasmuch as he fell at the feet of Jesus, but in that he begged of Him to come, he did not shew as much faith as he ought. For he ought to have said, 'Speak the word only, and my daughter shall be healed.'
There follows, "And He went away with him, and much people followed Him, and thronged Him; and a woman, which had an issue of blood twelve years, &c."
Chrys., see Chrys., Hom. in Matt., 31: This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to [p. 98] come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in front, for that she durst not do, but only ventured to touch the hem of His garment. It was not however the hem of the garment, but her frame of mind that made her whole.
There follows, "For she said, "If I may but touch His clothes, I shall be whole."
Theophylact: Most faithful indeed is this woman, who hoped for healing from His garments. For which reason she obtains health.
Wherefore it goes on, "And straightway the fountain of her blood was dried up, and she felt in her body that she was healed."
Pseudo-Chrys., 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?" The virtues indeed of the Saviour do not go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal, they go forth to others and are given to others; they are not however separated from Him, from whom they are said to go forth, in the same way as sciences are given by the teacher to his pupils.
Therefore it says, "Jesus, knowing in Himself the virtue which had gone out of Him," to shew that with His knowledge, and not without His being aware of it, the woman was healed. But He asked, "Who touched me?" although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculous work should be consigned to oblivion.
It goes on, "And His disciples said unto Him, Thou seest the multitude thronging thee, and sayest thou, Who touched Me?"
But the Lord asked, "Who touched Me," that is in thought and faith, for the crowds who throng Me cannot be said to touch Me, for they do not come near to Me in thought and in faith.
There follows, "And He looked round about to see her that had done this thing."
Theophylact: 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. For the woman feared because she had stolen health.
Wherefore there follows, "But the woman fearing (p. 99) and trembling, &c."
Bede, in Marc., 2, 22: Observe that the object of His question was that the woman should confess the truth of her long want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others.
"But He said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague."
He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.
Chrys., Vict. Ant. e Cat. in Marc., see Chrys., Hom. in Matt., 31: He calls her "daughter" because she was saved by her faith; for faith in Christ makes us His children.
Theophylact: But He saith to her, "Go in peace," that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
Pseudo-Chrys.: 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.
Pseudo-Jerome: 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. (Rm 11) Jairus means either illuminating, or illuminated, that is, the Jewish people, having cast off the shadow of the letter, enlightened by the Spirit, and enlightening others, falling at the feet of the Word, that is, humbling itself before the Incarnation of Christ, prays for her daughter, for when a man lives himself, he makes others live also. Thus Abraham, and Moses, and Samuel, intercede for the people who are dead, and Jesus comes upon their prayers.
Bede: Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, He is oppressed by the wicked habits of that carnal people; but the woman with an issue of blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood may be either understood of the pollution of idolatry, or of those deeds, which are accompanied by pleasure to flesh and blood. But whilst the word of the Lord decreed salvation to Judaea, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.
Theophylact: Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which (p. 100) since it killed the soul, might be said to spill its blood. It could not be cured by many physicians, that is, by the wise men of this world, and of the Law and the Prophets; but the moment that it touched the hem of Christ's garment, that is, His flesh, it was healed, for whosoever believes the Son of man to be Incarnate is he who touches the hem of His garment.
Bede: 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. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.
6535 Mc 5,35-43
Theophylact: 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.
Therefore it is said, "While He yet spake, there came messengers to the ruler of the synagogue, which said, Thy daughter is dead; why troublest thou the Master any further?"
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."
Augustine: 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. But if the Evangelist had related, that the ruler of the synagogue joined the friends who came from his house, in saying that Jesus should not be troubled, the words which Matthew relates him to have said, namely, that the damsel was dead, would then have been contrary to what was in his mind.
It goes on, "And He suffered no man to follow Him, save Peter, and James, and John the brother of James."
Theophylact: For Christ in His lowliness would not do any thing for display.
It goes on, "And He cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But He Himself commands them not to wail, as if the damsel was not dead, (p. 102) but sleeping.
Wherefore it says, "And when He was come in, He saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth."
Pseudo-Jerome: It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Bother are true, for the meaning is, She is dead to you, but to Me she is asleep.
Bede: 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."
Theophylact: But they laugh at Him, as if unable to do any thing farther; and in this He convicts them of bearing witness involuntarily, that she was really dead whom He raised up, and therefore, that it would be a miracle if He raised her.
Bede: Because they chose rather to laugh at than to believe in this saying concerning her resurrection, they are deservedly excluded from the place, as unworthy to witness His power in raising her, and the mystery of her rising.
Wherefore it goes on, "But when He had put them all out, He taketh the father and the mother of the damsel, and them that were with Him, and entereth in where the damsel was lying."
Chrys.: 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.
Wherefore it says, "And He took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise."
For the hand of Jesus, having a quickening power, quickens the dead body, and His voice raises her as she is lying.
Wherefore it follows, "And straightway the damsel arose and walked."
Jerome, Hier. ad Pam., Ep. 57: Some one may accuse the Evangelist of a falsehood in his explanation, in that he had added, "I say unto thee," when in Hebrew, "Talitha cumi" only means, "Damsel, arise;" but He adds, "I say unto thee, Arise," to express that His meaning was to call and command her.
It goes on, "For she was of the age of twelve years."
Gloss.: The Evangelist added this, (p. 103) to shew that she was of an age to walk. By her walking, she is shewn to have been not only raised up, but also perfectly cured.
It continues, "And they were astonished with a great astonishment."
Chrys., Hom. in Matt., 81: To shew that He had raised her really, and not only to the eye of fancy.
Bede: Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church.
What the messengers told the ruler of the synagogue, "Why troublest thou the Master any more," is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved.
Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shewn the salvation of the human race, which was so ordered by the Lord, that first some from Judaea, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers.
Wherefore it is said, "Abraham believed on God, and it was counted to him for righteousness." (Gn 15,6)
(ed. note: Bede's own words are rather more clear than those in the Catena: "That is, the woman began to be afflicted at the same time as the damsel was born; for nearly at the same period of the world the synagogue began to arise amongst the patriarchs, and the race of Gentiles throughout the world to be polluted with idolatry.")
Greg., 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 weight of habit.
Bede: And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, "Damsel, arise;" but that he who had been four days dead might quit the prison of the tomb, He groaned in spirit, He was troubled, He shed tears. In proportion, then, as the death of the soul presses the more heavily, so much the more ardently must the fervour of the penitent press forward.
But this too must be observed, that a public crime requires a public reparation; wherefore Lazarus, when called from the sepulchre, was placed before the eyes of the people: but slight sins require to be washed out by a secret penance, wherefore the damsel lying in the house is raised up before few witnesses, and those are desired to tell no man.
The crowd also is cast out before the damsel is raised; for if a crowd of worldly thoughts be not first cast out from the hidden parts of the heart, the soul, which lies dead within, cannot rise.
Well too did she arise and walk, for the soul, raised from sin, ought not only to rise from the filth of its crimes, but also to make advances in good works, and soon it is necessary that it should be filled with heavenly bread, that is, made partaker of the Divine Word, and of the Altar.
6601 Mc 6,1-6
(p. 105) Theophylact: After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee.
Wherefore it is said, "And He went out from thence, and came into His own country."
Bede, in Marc., 2, 23: He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who (p. 106) by His words and deeds they might know to be the Christ, solely on account of His kindred.
It goes on: "And when the sabbath day was come, He began to teach in the synagogue; and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?"
By wisdom is meant His doctrine, by powers, the cures and miracles which He did.
It goes on: Is not this the carpenter, the son of Mary?"
Augustine, de Con. Evan., ii, 42: Matthew indeed says that He was called the son of a carpenter; nor are we to wonder, since both might have been said, for they believed Him to be a carpenter, because He was the son of a carpenter.
Pseudo-Jerome: Jesus is called the son of a workman, of that one, however, whose work was the morning and the sun, that is, the first and second Church, as a figure of which the woman and the damsel are healed.
Bede: For although human things are not to be compared with divine, still the type is complete, because the Father of Christ works by fire and spirit.
It goes on: "The brother of James, and Joses, of Jude, and of Simon. And are not his sisters here with us?"
They bear witness that His brothers and sisters were with Him, who nevertheless are not to be taken for the sons of Joseph or of Mary, as heretics say, but rather, as is usual in Scripture, we must understand them to be His relations, as Abraham and Lot are called brothers, though Lot was brother's son to Abraham.
"And they were offended at Him." The stumbling and the error of the Jews is our salvation, and the condemnation of heretics. For so much did they despise the Lord Jesus Christ, as to call Him a carpenter, and son of a carpenter.
It goes on: "And Jesus said unto them, A prophet is not without honour, but in his own country."
Even Moses bears witness that the Lord is called a Prophet in the Scripture, for predicting His future Incarnation to the sons of Israel, he says, "A Prophet shall the Lord raise up unto you of your brethren." (Ac 7,37) But not only He Himself, Who is Lord of prophets, but also Elias, Jeremiah, and the remaining lesser prophets, were worse received in their own country than in strange cities, for it is almost natural for men to envy their fellow-townsmen; for they do not consider the present works of the man, but they remember the weakness of Him (p. 107) infancy.
Pseudo-Jerome: Oftentimes also the origin of a man brings him contempt, as it is written, "Who is the son of Jesse?" (1S 25,10) for the Lord "hath respect unto the lowly; as to the proud, He beholdeth them afar off."
Theophylact: Or again, if the prophet has noble relations, his countrymen hate them, and on that account do not honour the prophet.
There follows, "And He could there do no mighty work, &c." What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for He spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes.
Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there.
There follows: "And He marvelled at their unbelief."
Bede: Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shews that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls.
Golden Chain MT-MK 6501