Marcos 9

Theophylact of Ohrid

Marcos 9:1

Having spoken of His glory and wishing to teach that He does not mention it in vain, the Lord then says that "there are some of those standing here," that is, Peter, James, and John, who will not die until I show them in My Transfiguration that with which glory I shall appear at the time of My coming. For the Transfiguration is nothing other than a foreshadowing of the Second Coming. So shall He Himself shine at that time; so too shall the righteous shine. — Commentary on Mark

Marcos 9:1

[(as quoted by Aquinas, AD 1274)] But because He had spoken of His glory, in order to show 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 show 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. — Catena Aurea by Aquinas

Marcos 9:2-3

[(as quoted by Aquinas, AD 1274)] And He takes with Him the three chiefs 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. 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. 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. — Catena Aurea by Aquinas

Marcos 9:2-3

The Evangelist Luke says that this was after eight days. However, he does not contradict Mark, but is in complete agreement with him. His account encompasses both the day on which the Lord announced (the coming Transfiguration), and the day on which He led (the disciples up the mountain), whereas Mark speaks only of the intervening days. The Lord takes and leads up onto a high mountain only the three chief apostles — Peter, as the one who confessed and loved; John, as the beloved; and James, as the great preacher and theologian, who was so burdensome to the Jews that Herod, wishing to please the Jews, killed him. He leads them up onto a high mountain so that the miracle would be all the more glorious. And He leads them "apart" (privately) because He wished to reveal a mystery. Understand the Transfiguration itself not as an essential change of Christ's appearance, but as an illumination by an ineffable light, while His natural appearance remained the same as before. — Commentary on Mark

Marcos 9:4

For many reasons Elijah and Moses appear conversing with Christ. But it suffices to mention two. First, since the disciples were pleased that among the people some took Him for Elijah and others for one of the prophets, He shows them the greatest prophets, so that the disciples might at least in this way perceive the difference between servants and the Master. This is the first reason. The second: since many considered Christ an opponent of God, supposedly violating the Sabbath and transgressing the Law, He shows on the mountain such prophets, of whom one was a lawgiver and the other a zealot; and such prophets would not have conversed with Him if He had been destroying the Law and not fulfilling what they had preached. — Commentary on Mark

Marcos 9:4

[(as quoted by Aquinas, AD 1274)] 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 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. — Catena Aurea by Aquinas

Marcos 9:5-6

Peter, however, was afraid to come down from the mountain (for he dreaded the Lord's crucifixion) and therefore said: "It is good for us to be here," and not to go down into the midst of the Jews; for if Your enemies come here, we have Moses, who struck the Egyptians, and we have Elijah, who brought down fire from heaven and destroyed the captains of fifty. About what, then, did the prophets converse with Him? They spoke of His Crucifixion and death. And as for what Peter said, he himself did not know what he was saying, because all of them (the disciples) were in fear from the ineffable light and glory of Christ. He did not want Jesus to come down from the mountain to the Crucifixion for the sake of our salvation, but wished to remain always on the mountain. — Commentary on Mark

Marcos 9:5-6

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 9:7-8

But let us turn our mind also to the mystical contemplation. At the end of this world, which was created in six days, Jesus will lead us, if we are His true disciples, "up a high mountain," that is, to heaven, and will show Himself to us in a most radiant form. Now He appears to us in an inglorious form, as the Crucified One and the Son of a carpenter, but then we shall see His glory as the Only-Begotten; we shall also see the Law and the prophets conversing with Him, that is, what was spoken about Him by Moses and the prophets — then we shall understand and find the perfect fulfillment of their utterances. Then we shall also hear the Father's voice, for the Father will reveal the Son to us and proclaim: "This is My Son." And how will He proclaim this to us? Under the overshadowing of the cloud, that is, of the Holy Spirit, for He is the fountain of life. — Commentary on Mark

Marcos 9:7-8

Marcos 9:9

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 9:9-10

Why does Jesus command the disciples not to tell anyone about the Transfiguration? So that people, hearing of such glory of Christ, would not afterwards be scandalized when they see Him being crucified. But after the Resurrection from the dead, it will be easy to speak of such a glorious event that took place before the Crucifixion of Christ. So the apostles "kept this word (keeping this event in secret), asking one another what it means: to rise from the dead," for they did not yet understand His words, that He must rise from the dead. — Commentary on Mark

Marcos 9:11-12

[(as quoted by Aquinas, AD 1274)] Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. 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 Scriptures 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. — Catena Aurea by Aquinas

Marcos 9:11-13

Among the Jews there circulated a report that before the coming of Christ, Elijah would come. However, the Pharisees did not interpret what was written about Elijah as they should have, but maliciously distorted the meaning of the Scriptures, concealing the truth. For there are two comings of Christ: one, the first (which has already taken place), and another that is yet to be. The forerunner of the first was John; the forerunner of the second will be Elijah. But Christ calls John "Elijah," as one who was a reprover, a zealot, and a desert-dweller. In this way, the Lord refutes the opinion of the Pharisees, who thought that the forerunner of the first coming of Christ must be Elijah. How does He refute it? He says: "Elijah must come first and restore all things; and the Son of Man, as it is written of Him, must suffer many things." This means the following: when Elijah the Tishbite comes, he will pacify the disobedient Jews, bring them to the faith, and thus become the forerunner of the second coming of Christ. But if the Tishbite, who is to restore all things, were the forerunner of the first coming, then how is it written that the Son of Man must suffer? Therefore, it is one of two things: either Elijah must not be the forerunner of the first coming, if the Scriptures speak the truth that Christ must suffer; or we shall believe the words of the Pharisees, that the forerunner of the first coming must be the Tishbite — and then there will be no truth in the Scriptures which say that Christ will suffer, for Elijah is to restore all things, and there will not then be a single unbelieving Jew, but all will believe the preaching, whoever hears it from Elijah. Refuting in this way the distorted opinion of the Pharisees, the Lord said that "Elijah (that is, John) has already come, and they did with him whatever they wished," since they did not believe him, and he met his end by beheading, having become a victim of amusement (of Herod). — Commentary on Mark

Marcos 9:13

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 9:14

Jesus, coming to the disciples, to those nine who had not ascended with Him onto the mountain, found them in a dispute with the Pharisees. For in the absence of Jesus, the Pharisees, having approached His disciples, were attempting to draw them over to their side. — Commentary on Mark

Marcos 9:14-15

[(as quoted by Aquinas, AD 1274)] After He had shown His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. 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. 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. — Catena Aurea by Aquinas

Marcos 9:15

Meanwhile, the crowd, as soon as they saw Him, immediately greeted Him. The people looked at Him and greeted Him as though He had returned from far away. And in the opinion of some, His very appearance, having become more beautiful from the light of the Transfiguration, drew the people to Him with greetings. — Commentary on Mark

Marcos 9:17-18

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

Marcos 9:19

So that man, having come to Jesus, blamed the disciples for being unable to heal his son; but Christ turns the accusation back upon the man himself and speaks as if to say: you have no faith, and therefore you yourself are to blame that your son was not healed. However, the words of Jesus refer not only to this one man alone, but He says this generally about all the Jews, reproaching them for their unbelief. For many of those standing by could have been scandalized by this incident. And when Jesus says, "How long shall I be with you," He expresses by this that death was desirable to Him, that is, as if He said: "It grieves Me to live with you unbelievers." — Commentary on Mark

Marcos 9:20-22

[(as quoted by Aquinas, AD 1274)] He also permits the child to be vexed, that in this way we might know the devil's wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him. — Catena Aurea by Aquinas

Marcos 9:22

Speaking in a figurative sense, the demon casts people into the fire of anger and lust and into the stormy waves of worldly affairs. — Commentary on Mark

Marcos 9:23

So that man, having come to Jesus, blamed the disciples for being unable to heal his son; but Christ turns the accusation back upon the man himself and speaks as if to say: you have no faith, and therefore you yourself are to blame that your son was not healed... However, He does not stop merely at reproach, but also grants healing, displaying in the healing of the boy not haughtiness, but much more — humility. For observe that He attributes the healing not to His own power, but to the faith of that man, saying: "All things are possible to him who believes." — Commentary on Mark

Marcos 9:25

[(as quoted by Aquinas, AD 1274)] 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. 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. — Catena Aurea by Aquinas

Marcos 9:25

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

Marcos 9:25-26

Moreover, He rebuked the spirit upon seeing the crowd gathering toward Him — again because He did not wish to heal before a multitude of people, for the display of His power and for His own glory. And by the rebuke and the words, "Come out of him and enter him no more," He makes known that because of the man's unbelief the demon could have entered him again, had it not been forbidden by His command. But He permitted the demon to convulse the boy, so that all might understand the demonic assault and that the demon could kill a person were it not for the hand of God protecting them. — Commentary on Mark

Marcos 9:27

[(as quoted by Aquinas, AD 1274)] (ap. Pseudo-Hier.) 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 shown the aid of God, and that he arose, in which is declared the zeal of man. — Catena Aurea by Aquinas

Marcos 9:27

But when Jesus, that is, the Evangelical Word, takes a person by the hand, that is, directs his active powers, then he is freed from the demon. Note also that God is ready to help us, but we ourselves refuse to do good works. For it is said: Jesus "lifted him up" — behold the help of God — "and he arose," that is, zeal for good works was aroused in the man himself. — Commentary on Mark

Marcos 9:28-29

The disciples were afraid that they had lost the grace given to them by the Lord, and that this was why they could not cast out the demon. Notice also their reverence in that they approach Jesus privately. "This kind." Which kind? The kind of those who were demon-possessed at every new moon, or in general the entire kind of demons, which is not cast out except by prayer and fasting. Both the one who suffers from them and the one who wishes to heal must fast; both need this, but it is especially required of the sufferer himself. And one must not only fast but also pray, and not only pray but also fast. For true prayer is accomplished in this way, when it is joined with fasting; when the one praying is not weighed down by food, prayer comes easily and without difficulty. — Commentary on Mark

Marcos 9:28-29

[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas

Marcos 9:30-31

Everywhere Jesus joined the word about His suffering with miracles, so that they would not think that He suffered out of weakness. And now, having said the sorrowful word that "they will kill Him," He adds also the joyful one – that "on the third day He will rise," so that we may know that joy always follows after sorrows, and therefore so that we would not waste away in spirit needlessly in sorrows, but would hope to receive something joyful as well. — Commentary on Mark

Marcos 9:30-31

[(as quoted by Aquinas, AD 1274)] It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it; wherefore it is said, And they departed thence, and passed through Galilee: and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him. — Catena Aurea by Aquinas

Marcos 9:32

[(as quoted by Aquinas, AD 1274)] After, however, saying what was sorrowful, He adds what ought to rejoice them; wherefore it goes on: And after that he is killed, he shall rise the third day; in order that we may learn that joys come on after struggles. There follows: But they understood not that saying, and were afraid to ask him. — Catena Aurea by Aquinas

Marcos 9:33-34

The disciples, still having human thoughts, were arguing among themselves about which of them was greater and more honored by Christ. — Commentary on Mark

Marcos 9:35

[(as quoted by Aquinas, AD 1274)] For His wish is not that we should usurp for ourselves chief places, but that we should attain to lofty heights by lowliness. — Catena Aurea by Aquinas

Marcos 9:35

But the Lord, although He does not forbid the aspiration toward greater honor (for He commands us to desire the higher degrees), nevertheless does not permit us to seize primacy from others; on the contrary, He wants us to attain exaltation through humility. — Commentary on Mark

Marcos 9:36-37

Thus He placed a child in the midst of the disciples and teaches us to be like it. A child neither seeks glory, nor envies, nor remembers wrongs. And not only then, Jesus says, will you receive a great reward, when you yourselves are like a child, but if you also receive others like this child for My sake, for this too you will receive the Kingdom of Heaven, since you will be receiving Me; and by receiving Me, you will receive Him who sent Me. Do you see what power humility and a simple and guileless character possess? This causes the Son and the Father, and consequently the Holy Spirit as well, to dwell within us. — Commentary on Mark

Marcos 9:36-37

[(as quoted by Aquinas, AD 1274)] He next admonishes them by the example of a child's innocence; wherefore there follows: And he took a child, and set him in the midst of them. — Catena Aurea by Aquinas

Marcos 9:37

[(as quoted by Aquinas, AD 1274)] See, how great is humility, for it wins for itself the indwelling of the Father, and of the Son, and also of the Holy Ghost. — Catena Aurea by Aquinas

Marcos 9:38

[(as quoted by Aquinas, AD 1274)] Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy. — Catena Aurea by Aquinas

Marcos 9:38

Not out of any rivalry or envy does the son of thunder forbid that man from casting out demons, but he desires that all who invoke the name of Christ should also follow Christ, and that all the disciples should constitute one body. At the beginning of the evangelical preaching, it happened that some, driven by the passion of vainglory, desired to perform signs; but seeing how powerful the name of Jesus was, they invoked it and in this way performed signs, even though they were strangers to and unworthy of the grace of God. For it was pleasing to the Lord that the preaching should spread even through the unworthy. — Commentary on Mark

Marcos 9:39-40

What then does the Savior say? He did not allow John to forbid the one performing signs: "Do not forbid him," He says, "for no one who works a miracle in My name can soon afterward speak evil of Me." That is, how will the one who acquires glory for himself through My name and performs miracles by invoking Me speak evil of Me? It appears that the Lord contradicts Himself, for in another place He says, "He who is not with Me is against Me" (Mt. 12:30). But those words were spoken concerning demons, who strive to draw those who belong to God away from Him and scatter God's possession, whereas here the words concern people who through others working miracles are brought to God. — Commentary on Mark

Marcos 9:39-40

[(as quoted by Aquinas, AD 1274)] For how can he speak evil of Me, who draws glory from My name, and works miracles by the invocation of this very name. There follows, For he that is not against you is on your part. — Catena Aurea by Aquinas

Marcos 9:41-42

[(as quoted by Aquinas, AD 1274)] Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward. — Catena Aurea by Aquinas

Marcos 9:41-42

I, He says, not only do not forbid the one who performs miracles in My name, but if anyone gives you anything, even the very least, for My sake and not for the sake of worldly people, even that person will not lose his reward. And He spoke of the cup of water with people in mind who make excuses of poverty. If, He says, you give even a cup of water — and nothing less than this is possible — even this will not be lost to you. Thus, if you honor one of these little ones, you please God; and if you cause one of these little ones to stumble, you have sinned: it would be better for you to have a millstone (a donkey-driven millstone) hung around your neck. By this He expresses that in such a case we shall be subjected to the most severe punishment. The Lord pointed to a physical torment in order to frighten us by this visible example. — Commentary on Mark

Marcos 9:43-47

Having uttered such a threat against those who cause others to stumble—that it would be better for them to be cast into the sea—the Lord now instructs those who are tempted to beware of people ready to lead them astray and divert them from the path of truth. Whether a foot, or a hand, or an eye causes you to stumble—that is, whether the one who causes you to stumble and trips you up in the matter of salvation is from among your household, or from those close to you by flesh—cut him off, that is, reject your love and friendship for him. — Commentary on Mark

Marcos 9:48

And the worm and fire that torment sinners are the conscience of each person and the remembrance of the vile deeds committed in this life. This gnaws like a worm and burns like a fire. — Commentary on Mark

Marcos 9:49

[(as quoted by Aquinas, AD 1274)] For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them. — Catena Aurea by Aquinas

Marcos 9:49

"Everyone," He says, "shall be salted with fire," that is, shall be tested, as Paul also says that everything will be tested by fire (1 Cor. 3:13). "And every sacrifice shall be salted with salt"—these words Jesus cited from the book of Leviticus (Lev. 2:13). Therefore, we must salt our sacrifices with the salt of God, that is, offer sacrifices that are not sickly and weak, but strong and healthy. — Commentary on Mark

Marcos 9:50

By salt the Lord also means the apostles, and in general those who have a preserving and binding power. For just as salt preserves meat and does not allow worms to breed in it, so too the word of a teacher, if it is strong and astringent, restraining people from fleshly passions, does not give place in them to the sleepless worm. But if the teacher himself is without salt and does not have within himself a stimulating and binding power, with what shall he be salted, that is, corrected? Therefore, have salt in yourselves, that is, the strengthening and binding grace of the Spirit, so that you may be at peace with one another, being bound to your neighbor by the bond of love. This is what it means to have salt, and this is why the words were spoken: have peace with your neighbors. Of such people Solomon said: "My horses among the chariots of Pharaoh," and so forth. — Commentary on Mark

Marcos 9:50

[(as quoted by Aquinas, AD 1274)] But if it be without saltness, that is, if its virtue of drying up and preserving be gone, with what shall it be salted? Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour. — Catena Aurea by Aquinas