Golden Chain 6827

MARK 8,27-33

6827 Mc 8,27-33

(p. 157) Theophylact: After taking His disciples afar from the Jews, He then asks them concerning Himself, that they might speak the truth without fear of the Jews.
Wherefore it is said, "And Jesus entered, and His disciples, into the towns of Caesarea Philippi."
Bede, in Marc., 2, 35: Philip was that brother of Herod, of whom we spoke above, who in honour of Tiberius Caesar called that town, which is now called Paneas, Caesarea Philippi.
It goes on, "And by the way He asked His disciples, saying unto them, Whom do men say that I am?"
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He asks the question with a purpose, for it was right that His disciples should praise Him better than the crowd.
Bede: Wherefore He first asks what is the opinion of men, in order to try the faith of the disciples, lest their confession should appear to be founded on the common opinion.
It goes on, "And they answered, saying, 'Some (p. 158) say John the Baptist, some Elias, and others, One of the prophets."
Theophylact: For many thought that John had risen from the dead, as even Herod believed, and that he had performed miracles after his resurrection. After however having enquired into the opinion of others, He asks them what was the belief of their own minds on this point.
Wherefore it continues, "And He saith unto them, But whom say ye that I am?"
Chrys., Hom. in Matt., 54: From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words shew what the head of the disciples, the mouth of the Apostles, answered; when all were asked, "Peter answereth and saith unto Him, Thou art the Christ."
Theophylact: He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem to be favouring his master Peter; Matthew plainly goes through the whole of it.
Origen, in Matt. Tom., 12, 15: Or else, Mark and Luke, as they wrote that Peter answered, "Thou art the Christ," without adding what is put down in Matthew, "the Son of the living God," so they omitted to relate the blessing which was conferred on this confession.
It goes on, "And He charged them that they should tell no man of Him."
Theophylact: For He wished in the meantime to hide His glory, lest many should be offended because of Him, and so earn a worse punishment.
Chrys.: Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to them, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, "Go ye and teach all nations."
Theophylact: But after the Lord had accepted the confession of the disciples, who called Him the true God, He then reveals to them the mystery of the Cross.
Wherefore it goes on, "And He began to teach them that the Son of man must suffer many things, and be rejected of the elders and of the chief priests, and the scribes, and be killed, and after three days rise again; and He spake that saying openly," that is, concerning His future passion.
But His disciples did not understand the order of the truth, neither could they (p. 159) comprehend His resurrection, but thought it better that He should not suffer.
Chrys., Vict. Ant. e Cat. in Marc.: The reason, however, why the Lord told them this, was to shew, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things.
Wherefore it goes on, "And Peter took Him up, and began to rebuke Him."
Bede: This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mind ears receive that the Son of God is to be slain.
Chrys.: But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, shewing that He must come to His Passion, rebuked Peter.
Wherefore there follows, "And when He had turned about and looked on His disciples, He rebuked Peter, &c."

Theophylact: For the Lord, wishing to shew that His Passion was to take place on account of the salvation of men, and that Satan alone was unwilling that Christ should suffer, and the race of man be saved, called Peter Satan, because he savoured the things that were of Satan, and, from unwillingness that Christ should suffer, became His adversary; for Satan is interpreted 'the adversary.'
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But He saith not to the devil, when tempting Him, "Get thee behind me," but to Peter He saith, "Get thee behind me," that is, follow Me, and resist not the design of My voluntary Passion.
There follows, "For thou savourest not the things which be of God, but which be of men."
Theophylact: He says that Peter savours the things which be of men, in that he in some way savoured carnal affections, for Peter wished that Christ should spare Himself and not be crucified.

MARK 8,34-38

6834 Mc 8,34-38

(p. 160) Bede: After shewing to His disciples the mystery of His passion and resurrection, He exorts them, as well as the multitude, to follow the example of His passion.
Wherefore it goes on, "And when He had called the people unto Him with His disciples also, He said unto them, Whosoever wishes to come after Me, let him deny himself."
Chrys., Hom. in Matt., 55: As is He would say to Peter, Thou indeed dost rebuke Me, who am willing to undergo My passion, but I tell thee, that not only is it wrong to prevent Me from suffering, but neither canst thou be saved unless thou thyself diest.
Again He says, "Whosoever wishes to come after Me;" as if He said, I call you to those good things which a man should wish for, I do not force you to evil and burdensome things; for he who does violence to his hearer, often stands in his way; but he who leaves him free, rather draws him to himself. And a man denies himself when he cares not for his body, so that whether it be scourged, or whatever of like nature it may suffer, he bears it patiently.
Theophylact: For a man who denies another, be it brother or father, does not sympathize with him, nor grieve at his fate, though he be wounded and die; thus we ought to despise our body, so that if it should be wounded or hurt in any way, we should not mind its suffering.
Chrys.: But He says not, a man should not spare himself, but what is more, that he should deny himself, as if he had nothing in common with himself, but face danger, and look upon such things as if another were suffering; and this is (p. 161) really to spare himself; for parents then most truly act kindly to their children, when they give them up to their masters, with an injunction not to spare them. Again, He shews the degree to which a man should deny himself, when He says, "And take up his cross," by which He means, even to the most shameful death.
Theophylact: For at that time the cross appeared shameful, because malefactors were fixed to it.
Pseudo-Jerome: Or else, as a skilful pilot, foreseeing a storm in a calm, wishes his sailors to be prepared; so also the Lord says, "If any one will follow me, &c."

Bede: For we deny ourselves, when we avoid what we were of old, and strive to reach that point, whither we are newly called. And the cross is taken up by us, when either our body is pained by abstinence, or our soul afflicted by fellow-feeling for our neighbour.

Theophylact: But because after the cross we must have a new strength, He adds, "and follow me."

Chrys.: And this He says, because it may happen that a man may suffer and yet not follow Christ, that is, when he does not suffer for Christ's sake; for he follows Christ, who walks after Him, and conforms himself to His death, despising those principalities and powers under whose power, before the coming of Christ, he committed sin.
Then there follows, "For whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the Gospel's, the same shall save it."
I give you these commands, as it were to spare you; for whosoever spares his son, brings him to destruction, but whosoever does not spare him, saves him. It is therefore right to be always prepared for death; for if in the battles of this world, he who is prepared for death fights better than others, though none can restore him to life after death, much more is this the case in spiritual battle, when so great a hope of resurrection is set before him, since he who gives up his soul unto death saves it.
Remig.: And life is to be taken in this place for the present life, and not for the substance itself of the soul.
Chrys.: And therefore He had said, "For whomsoever will save his life shall lose it," lest any one should suppose this loss to be equivalent to that salvation, He adds, "For what shall it profit a man, if he shall gain the whole world, and lose his own soul, &c." As if He said, Think not that he has saved his soul, who has shunned the perils [p. 162] of the cross; for when a man, at the cost of his soul, that is, his life, gains the whole world, what has he besides, now that his soul is perishing? Has he another soul to give for his soul? For a man can give the price of his house in exchange for the house; but in losing his soul, he has not another soul to give. And it is with a purpose that He says, "Or what shall a man give in exchange for his soul?" for God, in exchange for our salvation, has given the precious blood of Jesus Christ.
Bede, in Marc. 2, 36: Or else He says this, because in time of persecution, our life is to be laid aside, but in time of peace, our earthly desires are to be broken, which He implies when He says, "For what shall it profit a man, &c."

But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts; and therefore it is added, "For whosoever shall confess Me and My words in this adulterous and sinful generation, him also shall the Son of man confess, when He cometh in the glory of His Father with the holy angels."
Theophylact: For that faith which only remains in the mind is not sufficient, but the Lord requires also the confession of the mouth; for when the soul is sanctified by faith, the body ought also to be sanctified by confession.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He then who has learned this, is bound zealously to confess Christ without shame. And this generation is called adulterous, because it has left God the true Bridegroom of the soul, and has refused to follow the doctrine of Christ, but has prostrated itself to the devil and taken up the seeds of impiety, for which reason also it is called sinful. Whosoever therefore amongst them has denied the kingdom of Christ, and the words of God revealed in the Gospel, shall receive a reward befitting His impiety, when He hears in the second advent, "I know you not." (Mt 7,23)
Theophylact: Him then who shall leave confessed that his God was crucified, Christ Himself also shall confess, not here, where He is esteemed poor and wretched, but in His glory and with a multitude of Angels.
Greg., Hom. in 32, in Evang.: There are however some, who confess Christ, because they see that all men are Christians; for if the name of Christ were not at this day in such great glory, the Holy Church would not have so many professors. The voice of the profession therefore is not sufficient for a trial of faith (p. 163) whilst the profession of the generality defends it from shame.
In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility.
Theophylact: But because He had spoken of His glory, in order to shew that His promises were not vain, He subjoins, "Verily I say unto you, That there be some of them that stand here who shall not taste of death, till they have seen the kingdom of God come with power."
As if He said, Some, that is, Peter, James, and John, shall not taste of death, until I shew them, in my transfiguration, with what glory I am to come in my second advent; for the transfiguration was nothing else, but an announcement of the second coming of Christ, in which also Christ Himself and the Saints will shine.
Bede, 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.
Chrys., Hom. in Matt., 56: And He did not declare the names of those who were about to go up, lest the other disciples should feel some touch of human frailty, and He tells it to them beforehand, that they might come with minds better prepared to be taught all that concerned that vision.
Bede: Or else the present Church is called the kingdom of God; and some of the disciples were to live in the body until they should see the Church built up, and raised against the glory of the world; for it was right to make some promises concerning this life to the disciples who were uninstructed, that they might be built up with greater strength for the time to come.
Pseudo-Chrys., Orig. in Matt. tom., 12, 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.


MARK 9,1-7

Mc 9,1-7
(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)

MARK 9,9-13

6909 Mc 9,9-13

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)

MARK 9,14-29


Golden Chain 6827