Afterfeast of the Nativity of Christ
The Twenty Thousand Martyrs burned to death in their church in Nicomedia (ca. 304).Our Holy Father Simon the Outpourer of Myrrh, Founder of Simonopetra Monastery, Mt Athos (1287)
Divine Liturgy
Hebrews 10:35–11:7
§ 326
Brethren, do not cast away your confidence, which has great reward. For you have need of patience, so that after you have done the will of God, you may receive the promise: "For yet a little while, And He that shall come will come and will not tarry. Now the just shall live by faith but if anyone draws back, my soul shall have no pleasure in him." But we [brethren,] are not of those who draw back unto perdition, but of them that believe to the saving of the soul... Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Through faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible. By faith Abel offered to God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks. By faith Enoch was translated so that he did not see death, "and was not found because God had translated him"; for before his translation he had this testimony, that he pleased God. But without faith it is impossible to please Him, for he that comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. By faith Noah, being warned by God of things not yet seen, moved with fear, prepared an ark for the saving of his house, by which he condemned the world, and became heir of the righteousness which is by to faith.
Mark 9.10-16
§ 39
And they asked him, saying, Why say the scribes that Elias must first come?
καὶ ἐπηρώτων αὐτὸν λέγοντες, ὅτι λέγουσιν οἱ γραμματεῖς ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον.
И҆ вопроша́хꙋ є҆го̀ глаго́люще: ка́кѡ глаго́лютъ кни́жницы, ꙗ҆́кѡ и҆лїѝ подоба́етъ прїитѝ пре́жде;
And they asked him, saying: Why then do the Pharisees and Scribes say that Elijah must come first? It is a tradition of the Pharisees, according to Malachi the prophet, who is the last of the twelve, that Elijah will come before the advent of the Savior and will turn the hearts of the fathers to their children, and the hearts of the children to their fathers, and restore all things to their former state. Therefore, the disciples suppose this transformation of glory they had seen on the mountain to be the fulfillment, and they say: If you have already come in glory, how is it that your forerunner does not appear? Especially because they had seen Elijah depart. But when the scribes add and say that Elijah must come first, by saying first they imply that unless Elijah comes, there is no second advent of the Savior.
On the Gospel of Mark(ubi sup.) 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.
Catena Aurea by Aquinas(non occ.) 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.
Catena Aurea by AquinasAmong 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 MarkNow 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 AquinasAnd he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Ἠλίας μὲν ἐλθὼν πρῶτον ἀποκαθιστᾷ πάντα· καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου ἵνα πολλὰ πάθῃ καὶ ἐξουδενωθῇ;
Ѻ҆́нъ же ѿвѣща́въ речѐ и҆̀мъ: и҆лїа̀ ᲂу҆́бѡ прише́дъ пре́жде, ᲂу҆стро́итъ всѧ̑: и҆ ка́кѡ є҆́сть пи́сано ѡ҆ сн҃ѣ чл҃вѣ́честѣмъ, да мно́гѡ постра́ждетъ и҆ ᲂу҆ничиже́нъ бꙋ́детъ:
And He answering said to them: Elias when he comes, will first restore all things. He will restore all things, indeed those which the prophet has previously shown by saying: Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, and he will turn the heart of the fathers to the children, and the heart of the children to their fathers (Malachi 4). He will also restore that which is due to death, and which he has postponed by living long. This the Lord also subsequently intimated here, when He forthwith added:
On the Gospel of MarkAnd how it is written of the Son of Man, that he must suffer many things and be despised. That is, just as many prophets have variously written many things about Christ's passion, so also Elias, when he comes, will suffer many things, being despised by the impious. Therefore, he will restore all things, first namely the hearts of men of that age, instructing them to believe in Christ, and to resist the perfidy of the Antichrist; then himself by putting down his own soul for the martyrdom of faith in Christ. About whom is more fully narrated in the mystical discourse in the Apocalypse.
On the Gospel of Mark(ubi sup.) 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 to their fathers; (Mal. 4:5, 6) he will yield up also to death that debt, which by his prolonged life he has delayed to render.
Catena Aurea by AquinasNote the extreme accuracy of [the prophetic] expression. He does not say "He will restore the heart of the son to the father," but "of the father to the son."
GOSPEL OF ST MATTHEW, HOMILY 57.1"Then"—when? When he was confessed to be the Christ, the Son of God. Again on the mountain, when he had shown them the marvelous vision, and the prophets had been discoursing of his glory, he reminded them of his passion.
GOSPEL OF ST MATTHEW, HOMILY 57.2(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.
Catena Aurea by AquinasBut I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
ἀλλὰ λέγω ὑμῖν ὅτι καὶ Ἠλίας ἐλήλυθε, καὶ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν, καθὼς γέγραπται ἐπ᾿ αὐτόν.
но гл҃ю ва́мъ, ꙗ҆́кѡ и҆ и҆лїа̀ прїи́де, и҆ сотвори́ша є҆мꙋ̀, є҆ли̑ка хотѣ́ша, ꙗ҆́коже є҆́сть пи́сано ѡ҆ не́мъ.
But I say to you, that Elias also came, and they did to him whatever they wanted, as it is written of him. He who is to come in the second advent of the Savior in bodily form, now came through John in spirit and power. They did to him whatever they wanted, that is they despised him, and beheaded him.
On the Gospel of Mark(ubi sup.) 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.
Catena Aurea by Aquinas(non in Gloss. sed ap. Chrys ubi sup.) 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.
Catena Aurea by AquinasChrist called John Elijah, not because he was Elijah, but because he was fulfilling the ministry of that prophet.
GOSPEL OF ST MATTHEW, HOMILY 57.1For 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 AquinasAnd when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.
Καὶ ἐλθὼν πρὸς τοὺς μαθητὰς εἶδεν ὄχλον πολὺν περὶ αὐτούς, καὶ γραμματεῖς συζητοῦντας αὐτοῖς.
И҆ прише́дъ ко ᲂу҆чн҃кѡ́мъ, ви́дѣ наро́дъ мно́гъ ѡ҆ ни́хъ {ѡ҆́крестъ и҆́хъ} и҆ кни́жники стѧза́ющѧсѧ съ ни́ми.
And coming to his disciples, he saw a great crowd around them, and scribes disputing with them. And immediately all the people, seeing him, were amazed, and they were afraid. And running to him, they greeted him. Notable in all places is the difference in the mind of the scribes and the crowd. For the crowd was with the disciples, and also the scribes; but, when the Lord came, immediately all the crowd was amazed and afraid, and running to greet him. The scribes are said to have shown nothing of devotion, faith, humility, or reverence to him. But what the crowd or the scribes were disputing with the disciples of the Lord, the evangelist does not say. However, it can, I believe, be rightly understood to be a question that was raised, why they, being disciples of the Savior, could not save the demoniac who was placed in the midst. This can be inferred from the following words of the Gospel, when it is said:
On the Gospel of MarkIt is noteworthy that the places always correspond to the circumstances. On the mountain, the Lord prays, is transformed, and reveals to his disciples the secrets of his majesty. Descending to the lower parts, he is met by the crowd and struck by the tears of the wretched. Above, he unveils the mysteries of the kingdom to his disciples; below, he reproaches the sins of infidelity of the crowds. Above, he reveals the Father's voice to those who can follow him; below, he expels evil spirits from those who are tormented. He still continues to do so now according to the quality of merits, letting some ascend while ceaselessly descending for others. For those who are still carnal and beginners, he strengthens, teaches, and chastises, seeking the low places. But he glorifies the perfect, whose conversation is in heaven, by exalting them more highly, instructing them more freely about the eternal matters, and often teaching them things that cannot even be heard by the crowds.
On the Gospel of Mark(in Marc. 3, 38) In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shown any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.
Catena Aurea by Aquinas(ubi sup.) Again, in a mystical sense, on high the Lord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitude for their sins of unfaithfulness, and expels devils from those, who are vexed by them. Those who are still carnal and foolish, He strengthens, teaches, punishes, whilst He more freely instructs the perfect concerning the things of eternity.
Catena Aurea by AquinasBut there is no peace for man under the sun; envy is ever slaying the little ones, and lightnings strike the tops of the great mountains. Of all those who run to the Church, some as the multitudes come in faith to learn, others, as the Scribes, with envy and pride. It goes on, And straightway all the people, when they beheld Jesus, were greatly amazed, and feared.
Now it was the people, and not the disciples, who on seeing Him were amazed and feared, for there is no fear in love; fear belongs to servants, amazement to fools. It goes on: And he asked them, What question ye with them. Why does the Lord put this question? That confession may produce salvation, and the murmuring of our hearts may be appeased by religious words.
Catena Aurea by AquinasJesus, 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 MarkAfter 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 AquinasAnd straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.
καὶ εὐθέως πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν.
И҆ а҆́бїе ве́сь наро́дъ ви́дѣвъ є҆го̀ ᲂу҆жасе́сѧ, и҆ прири́щꙋще цѣлова́хꙋ є҆го̀.
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 MarkAnd he asked the scribes, What question ye with them?
καὶ ἐπηρώτησε τοὺς γραμματεῖς· τί συζητεῖτε πρὸς ἑαυτούς;
И҆ вопросѝ кни́жники: что̀ стѧза́етесѧ къ себѣ̀ {съ ни́ми};
And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
καὶ τὸν λόγον ἐκράτησαν, πρὸς ἑαυτοὺς συζητοῦντες τί ἐστι τὸ ἐκ νεκρῶν ἀναστῆναι.
[Заⷱ҇ 39] И҆ сло́во ᲂу҆держа́ша въ себѣ̀, стѧза́ющесѧ, что̀ є҆́сть, є҆́же и҆з̾ ме́ртвыхъ воскрⷭ҇нꙋти.
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(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.
Catena Aurea by AquinasThis, 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.
Catena Aurea by Aquinas