Mark 5

And they came to the other side of the sea, into the country of the Gerasenes. Gerasa is a notable city of Arabia beyond the Jordan, attached to the mountain of Gilead, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were cast. It signifies, however, the nation of the Gentiles, which after the slumber of the passion and the glory of his resurrection, the Savior deigned to visit through the preachers he sent. Hence Gerasa, or Gergesenes (as some read), well interprets as "casting out the colonist," or "the approaching stranger"; namely, indicating that the gentile people both expelled the hostile inhabitant from their heart and who were far, became near by the blood of Christ.

On the Gospel of Mark

(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.

Catena Aurea by Aquinas

(ubi sup.) 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.

Catena Aurea by Aquinas

In the more correct manuscripts it reads: "to the country of the Gergesenes."

Commentary on Mark

(Vict. Ant. e Cat. in Marc.) Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judæa, 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 Judæa, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable lake. It continues, And when he was come out of the ship, immediately there met him, &c.

Catena Aurea by Aquinas

2–3

(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 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 show the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shown 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.

Catena Aurea by Aquinas

(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.

Catena Aurea by Aquinas

2–13

(ubi sup.) 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.

Catena Aurea by Aquinas

And when he had come out of the ship, immediately a man with an unclean spirit met him from the tombs, who had his dwelling among the tombs. This man, who was vexed by an unclean spirit and was mad to the Lord but soon to be healed, holds the figure of the gentile people, who, up to the time of the Lord's incarnation, deluded by demonic doctrines, worshiped idols as God. He had his dwelling among the tombs because he delighted in dead works, that is, in sins. For what are the bodies of the faithless if not certain sepulchres of the dead, in which the word of God does not dwell, but a soul dead in sins is enclosed?

On the Gospel of Mark

Matthew says that there were two demoniacs (Mt. 8:32), while Mark and Luke (Lk. 8:26–33) speak of one. These latter chose the more fierce of them and narrate about him. The demoniac goes and confesses Christ as the Son of God. Since those who were on the ship were uncertain about who He was, the most reliable testimony about Him follows from His enemies, I mean the demons.

Commentary on Mark

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. Proceeding to which circumstance the Evangelist says, And they came over unto the other side, &c.

Catena Aurea by Aquinas

2–13

Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.

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.

Catena Aurea by Aquinas

Then a man bereft of reason, dwelling in sepulchral caves, Bound with cruel and grinding fetters and with raging frenzy torn, Rushes forth and kneels in worship, as the saving Christ draws near.

Hymn 9

Behold where is he, who was promised all the glories of this world, found to dwell—where?—in the tombs! Compassed about with the putrid rottenness of dead bodies.

Sermons 17

“Neither could anyone tame him.” Give me a reprobate who is impetuous, foul-mouthed and overbearing. With few words the Lord will render him as gentle as a lamb. Give me one who is covetous, avaricious, grasping. The Lord will restore him to liberality, and he will dispose of his resources bountifully of his own hand. Show me one who trembles at the idea of pain and of death, and soon I will show you one who has learned to disdain crosses, flames and the bull of Perillus. Even one who is sensual, adulterous and gluttonous can be made sober, chaste and abstinent.

Divine Institutes 3.26.4

And no one was able to bind him anymore, not even with chains, for he had often been bound with fetters and chains, and he had torn the chains apart and smashed the fetters: and no one could tame him. By chains and fetters are signified the severe and hard laws of the Gentiles, by which sins are restrained even in their republic. And with the chains broken (as Luke writes), he was driven by the demon into the wilderness, who, having also transgressed those laws, was led by desire to those crimes that already exceeded common custom.

On the Gospel of Mark

And always, night and day, he was in the tombs and in the mountains, crying out and cutting himself with stones. Always, night and day, the demoniac raged because paganism, whether struggling with the adverse circumstances of things or any peace and prosperity of a flattering world might smile, he never knew how to shake off the yoke of serving evil spirits from the neck of his mind. Through the foulness of his deeds, he lay as if in the tombs, wandered on the mountain peaks through the act of pride, and through the words of the hardest infidelity, as if frenziedly seizing stones, he cut himself. But with John the Baptist bearing witness, the Lord raised children for Abraham from the stones, while he turned the hard hearts of infidels to the grace of piety.

On the Gospel of Mark

The demoniac lived among the tombs, because the demon wanted to instill through this the false idea that the souls of the dead become demons, which one must by no means believe.

Commentary on Mark

(non occ.) 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.

Catena Aurea by Aquinas

But seeing Jesus from afar, he ran and worshipped him, and crying out with a loud voice, he said: What do you have to do with me, Jesus, Son of the Most High God? How great is the madness of Arius to believe Jesus is a creature and not God, whom the demons believe to be the Son of the Most High God and tremble! What impiety of the Jews it is to say that he cast out demons by the prince of demons, whom the demons themselves confess to have nothing in common with him! This very thing that they shouted in the frenzy of the demoniac then, they did not cease to say and confess later in the shrines of idols, namely that Jesus is the Christ, the Son of the Most High God, and that they have no peace or fellowship with him.

On the Gospel of Mark

Obviously he would not be expelling evil spirits and pillaging idols if he were impotent, for the evil spirits would not obey one who was impotent. If, on the other hand, the very naming of him drives them forth, he clearly is not powerless. The spirits especially see through what is unseen by human eyes. They could tell if Christ was vulnerable and refuse him any obedience at all. As it is, what human disbelief doubts, the evil spirits see clearly: that he is God. For that reason they flee from him and fall at his feet, still crying out even as they once cried when he was in the body, “We know who you are, the holy one of God,” and, “Ah, what have I in common with you, Son of God? I implore you, do not torment me.”

On the Incarnation of the Word 32.4.5

Yes, he is recognized by demons, drives out demons, drowns deep a legion of spirits and sees the prince of demons falling like lightning. He is stoned, yet not hit; he prays yet he hears prayer. He weeps, yet he puts an end to weeping. He asks where Lazarus is—he was man; yet he raises Lazarus—he was God.

Oration 29, on the Son 20

(Vict. Ant. e Cat. in Marc. et v. 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.

Catena Aurea by Aquinas

(non occ.) See how the devil is divided between two passions, fear and audacity; he hangs back and prays, as 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?

Catena Aurea by Aquinas

I adjure you by God, do not torment me. For he was saying to him: Come out of the man, unclean spirit. The enemy of human salvation considers it no small torment to cease harming a man, and the longer he used to possess him, the harder he agrees to let him go. Hence, it must be earnestly studied that if at any time, as humans, we are overcome by the devil, we should immediately strive to escape his snares, lest, by resisting his strength somewhat tardily, it becomes more laborious at some point to expel him.

On the Gospel of Mark

(ubi sup.) 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.

Catena Aurea by Aquinas

The demons consider it a torment to come out of a man, which is why they said: "do not torment us," that is, do not cast us out of our dwelling, that is, out of the man. On the other hand, they thought that the Lord would no longer tolerate them because of their excessive audacity, but would immediately deliver them to torment, and therefore they begged Him not to torment them.

Commentary on Mark

And he pleaded with Him greatly, that He would not send them out of the region. In the Gospel of Luke, it is written thus: And they begged Him not to command them to go into the abyss. Therefore, the demons knew that at some time in the future they would be sent into the abyss by the coming of the Lord, not foreseeing the future themselves, but recalling what the prophets had said about them. And so, the glory of the Lord’s coming, which they marveled at, they feared would extend to their own condemnation.

On the Gospel of Mark

(Vict. Ant. e Cat. in Marc.) Luke, however, says, into the abyss. (Luke 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.

Catena Aurea by Aquinas

This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.

On Modesty

For this is what follows, "But deliver us from the wicked one," that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil's legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God.

On Flight in Persecution

11–12

(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.

Catena Aurea by Aquinas

There was a large herd of pigs feeding near the mountain. And the spirits implored him, saying: Send us into the pigs, that we may enter them. And Jesus immediately granted them. Therefore, he allowed what they were asking for, that through the destruction of the pigs, an occasion for salvation might be offered to humans. For the shepherds, witnessing these things, immediately reported them to the city. Let the Manichaean be ashamed. If the souls of humans and beasts are from the same substance and author, how can two thousand pigs be drowned for the salvation of one person? In their destruction, however, men who are unclean, devoid of voice and reason, are judged figuratively, who, feeding on the mountain of pride, delight in filthy actions. For demons can dominate over such through the worship of idols. For unless someone lives like a pig, the devil will not take power over him, or only to test him, but not even to destroy him.

On the Gospel of Mark

12–13

The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shown 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.

Catena Aurea by Aquinas

The demons begged the Lord not to send them out of the country, but to let them into the herd of swine.

Commentary on Mark

The devil’s legion would not have had power over the herd of swine unless they had gotten it from God. Thus they are far from having power over the sheep of God. Even the bristles of the swine were counted by God, just as were the hairs of the heads of the just. The devil, it must be admitted, seems indeed to have power—in this case really his own—over those who do not belong to God. In relation to God the idolatrous nations are all counted as a drop in the bucket, as dust on the threshing floor, as spittle in the mouth, and so thrown open to the devil as if they were a free possession. But the devil has no power over those who belong to the household of God, and cannot treat them as if they were his own. The cases marked out in Scripture show when and for what reasons he may touch the faithful. Indeed to vindicate faith, the power of trial of a believer is sometimes temporarily granted to the devil to test and challenge faith. Or to elicit repentance the sinner may be temporarily handed over to the devil as though he were an executioner to whom belonged the inflicting of punishment, as we see in the case of Saul.

On Flight During Persecution

I asked this too, whether Paradise was sufficient in size for all the righteous to live there. I asked about what is not written in Scripture, but my instruction came from what is written there: “Consider the man in whom there dwelt a legion of all kinds of demons. They were there although not apparent, for their army is of a stuff finer and more subtle than the soul itself. That whole army dwelt in a single body. A hundred times finer and more subtle are the bodies of the righteous when they are risen at the resurrection. They resemble the mind that is able, if it so wills, to stretch out and expand, or, should it wish, to contract and shrink, so as either to focus on one place or to expand to encompass all places. Listen and learn: A lamp with thousands of rays can exist in a single house. Ten thousand scents can exist in a single blossom. Though located in a small space, they have ample room to extend themselves. So it is with Paradise: though full of spiritual beings, it is amply spacious for their habitation.”

Hymn 5

He did this so that you might know that the demons would have done the same thing to human beings and would have drowned them if God had allowed them to do so. But he restrained the demons, stopped them, and allowed them to do no such thing. When their power was transferred to the swine, it became clear to all witnesses what they would have done to persons. From this we learn that if the demons had the power to possess swine, they also could have possessed humans.

Driven forth, the wily demons, legion named that evil scourge, Seize upon the sordid foulness of a herd of filthy swine And into the muddy waters plunge themselves with maddened beasts.

Hymn 9

Was it just that two thousand swine perished so one soul might be saved? One seeking purity of heart had best not become preoccupied with the natural prerogative of the demonic legion or animals. It is better that each single reader reflect upon his own soul, his own way of life, and the rarity of true excellence. Remember when the whole of Judea was led into captivity when Nebuchadneser came, and thousands were displaced into Babylonia as prisoners—Jeremiah alone was left praising God. And they threw him into a muddy cistern. Nevertheless, the soul of this one man was more decisive for the destiny of Israel than all the rest.

It need not disturb anyone that by the Lord’s command two thousand swine were slain by the agency of demons, since those who witnessed the miracle would not have believed that so great a multitude of demons had gone out of the man unless an equally vast number of swine had rushed to ruin, showing that it was a legion that impelled them. THE LIFE OF ST.

Hilarion 32

And the unclean spirits, coming out, entered into the pigs, and with great force, the herd rushed into the sea, about two thousand of them, and were drowned in the sea. This signifies that once the Church is glorified and the people of the Gentiles are freed from the domination of demons, those who refused to believe in Christ engage in their sacrilegious rites in secluded places, submerged in blind and profound curiosity. And it should be noted that the unclean spirits would not have gone into the pigs unless the gentle Savior had granted it to those who were asking, whom he could certainly consign to the abyss. Wishing to teach us something necessary, namely, that they were much less able to harm humans by their own power, who could not even harm any kind of cattle. This power, however, the good God can give us by hidden justice, he cannot give unjustly.

On the Gospel of Mark

(ubi sup.) And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.

Catena Aurea by Aquinas

He agrees to this. Since our life is a warfare, the Lord did not wish to remove the demons from it, so that through their struggle against us they might make us more skilled. He permits them to enter the swine so that we may know that just as they did not spare the swine, so they would not have spared that man either, had the power of God not preserved him. For the demons, being hostile to us, would immediately destroy us if God did not protect us. Therefore, know that demons have no power even over swine, and still less over people, unless God permits it. But know also this: that into people who live like swine and wallow in the mire of sensual pleasures, demons enter and cast them down from the precipices of perdition into the sea of this life, and they drown.

Commentary on Mark

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.

Catena Aurea by Aquinas

(Vict. Ant. e Cat. in Marc.) He wished to show 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 shown 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.

Catena Aurea by Aquinas

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.

Catena Aurea by Aquinas

14–15

And they went out to see what had happened. And they came to Jesus and saw the man who had been possessed by demons sitting, clothed and in his right mind, and they were afraid, etc. It is written in the Gospel of Luke, "Sitting at his feet." It signifies that the multitude, delighted by their old life, honors indeed but does not want to endure the Christian law, saying that they cannot fulfill it, yet admiring the faithful people who have been healed from their former lost way of life. To sit at the Lord's feet is for him from whom demons had exited, just as those corrected from sins with fixed intention of the mind, to stare at the tracks of their Savior which they follow. To be clothed again is to receive with a sound mind the pursuit of virtues that the insane had lost. This figure fits aptly with that parable of the Lord in which the prodigal and extravagant son, returning to the father, is immediately dressed in the first robe with a ring, clearly indicating that whoever truly repents with a heart for what was lost can, by the grace given by Christ, recover the first works of righteousness they had fallen from, along with the ring of unbroken faith.

On the Gospel of Mark

But those who fed them fled, and reported it in the city and in the fields. That the shepherds of the pigs, fleeing, reported these things, signifies that even some leaders of the impious, although they flee from the Christian law, nonetheless proclaim its power among the nations with awe and wonder.

On the Gospel of Mark

The necessity of their loss, however, brought these men to the Saviour; for 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.

Catena Aurea by Aquinas

After this, let the deacon say: Go out, catechumens, in peace. And after they have gone out, let him say: You energumens, afflicted with unclean spirits, pray, and let us all earnestly pray for them, that God, the lover of humankind, through Christ, may rebuke the unclean and wicked spirits, and deliver the faithful from the dominion of the adversary. May he that rebuked the legion of demons, and the devil, the prince of wickedness, even now rebuke these demons which have turned away from piety. May God deliver his own workmanship from their power, and cleanse those creatures which he has with great wisdom created.

Constitutions of the Holy Apostles 8.2.6

Struck by the miracle, the inhabitants of that city came out to Jesus, and having heard the details, they were even more frightened.

Commentary on Mark

This miracle then they find out partly by sight, partly by words; wherefore there follows: And they that saw it told them.

Catena Aurea by Aquinas

17–18

(ubi sup.) 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.

Catena Aurea by Aquinas

And they began to ask him to depart from their region. The Gerasenes, aware of their own frailty, judged themselves unworthy of the Lord's presence, not grasping the word of God, nor yet able to bear the weight of wisdom with their still weak minds. This is also read to have happened to Peter himself upon seeing the miracle of the fish: and to the widow of Zarephath, who recognized that her hospitality was blessed by the presence of the blessed Elijah, nonetheless felt burdened, saying: "What do you have against me, man of God? You have come to me to bring my sin to remembrance and to kill my son" (1 Kings 17).

On the Gospel of Mark

Therefore they also begged Jesus to depart from their region. They were afraid of suffering something even greater. Having lost the swine and grieving over this loss, they refuse even the presence of the Lord.

Commentary on Mark

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.

Catena Aurea by Aquinas

18–19

(Mor. 6, 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.

Catena Aurea by Aquinas

18–19

And when he was entering the ship, the man who had been vexed by the demon began to beseech him that he might be with him; and he did not admit him, but said to him: Go to your house, to your own people, and announce to them how much the Lord has done for you, and has had mercy on you. These words can rightly be understood from that saying of the Apostle when he says: To dissolve and to be with Christ is far better, but to remain in the flesh is necessary for your sake (Philippians 1); so that everyone understands that after the remission of sins, one should return to a good conscience and serve the Gospel, for the salvation of others too, so that afterwards he may rest with Christ, and not neglect the ministering suitable to the redemption of the brethren, by wanting too prematurely to be with Christ. But when Matthew mentions two being healed from the legion of demons, whereas Mark and Luke mention one, you should understand that one of them was a person of some higher and more renowned position, whom that region grieved most deeply for, and for whose salvation they were most anxious. This is what the two Evangelists, wanting to indicate, decided to mention only him, whose fame from that deed had spread more widely and more famously. But also, the climax of the allegory agrees, because just as one possessed by a demon, in the same way two gentile peoples do not inconveniently express the type. For when Noah generated three sons, only the family of one was received into the possession of God, from the remaining two, different nations who were enslaved to idols were procreated.

On the Gospel of Mark

18–19

(ubi sup.) 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.

Catena Aurea by Aquinas

On the contrary, the demoniac asked Him for permission to be with Him, as he feared that the demons, finding him alone, might enter into him again.

Commentary on Mark

For he feared lest some time or other the devils should find him, and enter into him a second time.

Catena Aurea by Aquinas

Behold, a legion hurls headlong the swine Of Gerasenes, and once enchained in tombs, It loudly grunts with pain. From lips possessed It had cried out: “O Jesus, Son of God, Offspring of David’s royal line, we know Who you are and why you have come, what power Expels us, at your coming filled with dread.” Has not this voice, Judea, reached your ears? True, but it has not pierced your darkened mind And, driven back, has from the threshold fled. Now sets the evening sun, where he who beholds The rosy dawn beholds the Lord’s advent. The fervent gospel word Has thawed the Scythian frosts and Hyrcanian snows, So that Rhodopeian Hebrus, freed from ice, Flows from Caucasian cliffs, a gentler stream.

A Hymn on the Trinity

Therefore he began to preach, and all marveled. But see how the Savior is free from boasting! He did not say, "Tell what I have done for you," but, "what the Lord has done for you." So you also, when you do something good, ascribe what was done not to yourself, but to God.

Commentary on Mark

He therefore began to proclaim it, and all wonder, which is that which follows: And he began to publish.

Catena Aurea by Aquinas

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.

Catena Aurea by Aquinas

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.

Catena Aurea by Aquinas

Let our opponents-that is, they who speak against their own salvation-inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carded out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb, -in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, "The Lord took the hand of the dead man, and said to him, Young man, I say unto thee, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother." Again, He called Lazarus "with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands." This was symbolical of that man who had been bound in sins. And therefore the Lord said, "Loose him, and let him depart." As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice "by the last trumpet," the dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment."

Against Heresies Book 5

22–23

(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 in 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 shows that the narrative follows the order of time. It goes on, There cometh one of the rulers of the synagogue, &c.

(ubi sup.) 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.

Catena Aurea by Aquinas

And there came one of the rulers of the synagogue, named Jairus, and seeing him, he fell at his feet, etc. In this reading, where the ruler of the synagogue asks for the salvation of his daughter, but as the Lord goes to his house, a woman with an issue of blood precedes and seizes health, and then the daughter of the ruler attains the health she wished for, indeed called back to life from death, the salvation of the human race is shown, which the Lord coming in the flesh so dispensed, that first some from Israel would come to faith, then the fullness of the Gentiles would enter, and thus all of Israel would be saved. Who then is this ruler of the synagogue, who comes to the Lord to ask for his daughter, better understood as Moses himself? Hence he is well called Jairus, which means enlightening or enlightened, because he received the words of life to give to us, and by these words he enlightens others, and he himself is enlightened by the Holy Spirit, which enabled him to write or teach vital instructions. Seeing Jesus, he fell at His feet, because foreseeing in the spirit the Lord coming in the flesh, he surrendered himself to His power with a humble heart: he thus recognized that at the end of the age the man would be incarnate, understanding that He existed as God eternally before all ages. For if the head of Christ is God, what is more fitting than to accept His feet, which touched the earth of our mortality, as His assumed humanity? And the ruler of the synagogue falling at the feet of Jesus means that the lawgiver with the whole offspring of the patriarchs recognizes and admits, along with the Apostle, that the weakness of God is stronger than men (1 Cor. 1:25).

On the Gospel of Mark

After the miracle over the demoniac, the Lord performs another miracle — He raises the daughter of the ruler of the synagogue. For the Jews who witnessed the event, the Evangelist also mentions the name of the ruler of the synagogue.

Commentary on Mark

22–23

(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.

Catena Aurea by Aquinas

22–23

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. (v. Rom. 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.

Catena Aurea by Aquinas

Those who are sick do not lay down the conditions of how they are to be cured. They only want to be made well. But this man was a ruler of the synagogue, and versed in the law. He had surely read that while God created all other things by his word, man had been created by the hand of God. He trusted therefore in God that his daughter would be recreated, and restored to life by that same hand which, he knew, had created her…. He who laid hands on her to form her from nothing, once more lays hands upon her to reform her from what had perished.

And he earnestly begged Him, saying: “My daughter is at the point of death; come, lay your hands on her, so that she may be made well and live.” In the Gospel of Luke, it is written that she was his only daughter about twelve years old, and she was dying. Therefore, the daughter of the ruler of the synagogue is the Synagogue itself, uniquely composed by legal institution, as if it were the only one born of Moses. And this girl, as if in the twelfth year of life, that is, as the time of puberty approached, was dying, because nobly brought up by the prophets, after having reached the years of understanding and after she should have generated spiritual offspring for God, suddenly struck by the weakening errors, hopelessly abandoned the paths of spiritual life, and if not assisted by Christ, would have completely fallen into dreadful death.

On the Gospel of Mark

He was a man of half-faith: by falling at the feet of Christ, he shows himself to be a believer, but by asking Him to come, he reveals a faith not of the kind it should be; he ought to have said: "only speak the word."

Commentary on Mark

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 show as much faith as he ought. For he ought to have said, Speak the word only, and my daughter shall be healed.

Catena Aurea by Aquinas

24–29

(ubi sup.) 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 Judæa, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.

Catena Aurea by Aquinas

And he went with him, and a great crowd followed him and pressed upon him. The Lord, proceeding to heal the girl, is pressed by the crowd, because while offering salutary teachings to the Jewish people, by which he might lift up their conscience sick with vices, he was burdened by the harmful habits of carnal people.

On the Gospel of Mark

And a woman who had a flow of blood for twelve years. The woman flowing with blood, but cured by the Lord, is the Church gathered from the Gentiles, which was polluted by the innate flow of carnal pleasures and was already separated from the congregation of the faithful, but while the word of God was determined to save Judea, she seized salvation with certain hope, already prepared and promised to others. It is noteworthy that both the daughter of the synagogue ruler was twelve years old, and this woman had a flow of blood for twelve years; that is, at the same time when the former was born, the latter began to be ill. For at nearly the same age of this world, both the Synagogue in the patriarchs was born, and the nation of the foreign Gentiles began to be defiled by the foulness of idolatry throughout the world. For the flow of blood can be rightly understood in two ways, that is, both concerning the pollution of idolatry and concerning those things that are done with the delight of flesh and blood.

On the Gospel of Mark

Meanwhile, on the Lord's way, the woman with the flow of blood is also healed. This woman had great faith, because she hoped to be healed by the Lord's garment alone; and for this she received healing.

Commentary on Mark

And she had suffered much under many physicians, and had spent all she had, and was no better, but rather grew worse. Understand physicians either as false theologians, or as philosophers and secular law teachers, who, disputing about virtues and vices very subtly, promised to offer useful precepts for living and believing to mortals, or certainly those unclean spirits themselves, who, like consulting men, pushed themselves to be worshiped as gods. By eagerly listening to them, the Gentiles wasted the powers of natural industry all the more, but were no less able to be cleansed from the filth of their iniquity. But when she recognized that the Jewish people were sick and the true physician from heaven had arrived, she also began to hope for and seek a remedy for her illness.

On the Gospel of Mark

Glory to you, hidden Son of God, because your healing power is proclaimed through the hidden suffering of the afflicted woman. Through this woman whom they could see, the witnesses were enabled to behold the divinity that cannot be seen. Through the Son’s own healing power his divinity became known. Through the afflicted woman’s being healed her faith was made manifest. She caused him to be proclaimed, and indeed was honored with him. For truth was being proclaimed together with its heralds. If she was a witness to his divinity, he in turn was a witness to her faith.… He saw through to her hidden faith, and gave her a visible healing.

Commentary on Tatian’s Diatessaron

27–28

(Hom. in Mat. 31) This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to 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.

Catena Aurea by Aquinas

The woman with the hemorrhage had spent all that she had on doctors. Hungering and thirsting, her spirit had died within her. Having lost everything she possessed, because her life was wasting away within her, she cried out to the Lord in anguish. Her touch on the hem of his garment was the cry of a believing heart. In this she is the figure of the assembly of God gathered from all nations.

Homily 33

No seas were ever so troubled by the ebb and flow of the tide, as the mind of this woman, pulled to and fro by the sway of her thoughts. After all the hopeless strivings of physicians, after all her outlay on useless remedies, after all the usual but useless treatment, when skill and experience had so long failed, all her substance was gone. This was not by chance, but divinely ordered, that she might be healed solely through faith and humility, whom human knowledge had failed through so many years. At a little distance apart from him stood this woman, whom nature had filled with modesty, whom the law had declared unclean, saying of her: She shall be unclean and shall touch no holy thing. She fears to touch, lest she incur the anger of the religious leaders, or the condemnation of the law. For fear of being talked about, she dares not speak, lest she embarrass those about her, lest she offend their ears. Through many years her body has been an arena of suffering. Everyday, unceasing pain she can endure no more. The Lord is passing by so quickly. The time is short to think what she must do, aware that healing is not given to the silent, nor to the one who hides her pain. In the midst of her conflicting thoughts, she sees a way, her sole way of salvation. She would secure her healing by stealth, take in silence what she dares not ask for, guarding her respect and modesty. She who feels unworthy in body, draws near in heart to the physician. In faith she touches God. With her hand she touches his garment, knowing that both healing and forgiveness may be bestowed on this stratagem, undertaken due to the demands of modesty, and not as she otherwise would have preferred. She knew the gain she sought by stealth would cause no loss to him from whom she took it.… In an instant, faith cures where human skill had failed through twelve years.

Sermon 33.4

27–28

When she heard about Jesus, she came up behind Him in the crowd and touched His garment. For she said, "If I just touch His clothes, I will be healed." And immediately the source of her bleeding dried up. The Church comes and touches the Lord when it approaches Him through the truth of faith. However, it comes from behind, or as He Himself said: "If anyone serves me, he must follow me" (John 12). And elsewhere it is commanded: "You shall walk after the Lord your God." Or, because not seeing the Lord present in the flesh, after the mysteries of His incarnation had been fulfilled, it reached the grace of faith and recognition of Him. Thus, by the participation in His sacraments, it deserved to be saved from sins, as if by the touch of His garments, it dried up the source of her blood. For the source of blood is the origin of sin. The source of anyone's blood is the beginning of impure thought, from which all sin is born. But the Lord, with His evangelical words, not only sought to restrain evil deeds and words but also to uproot the root of wicked thoughts, granting that both be cleansed by evangelical sacraments, as if He endowed His garments with the power to dry up the source of filth.

On the Gospel of Mark

27–32

(ubi sup.) 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.

Catena Aurea by Aquinas

In a figurative sense, understand this also concerning human nature. It was suffering from a flow of blood, because it was producing sin, which is the murder of the soul and which sheds the blood of our souls. Our nature could not receive healing from many physicians, that is, neither from the wise men of this age, nor even from the Law and the prophets. But it was healed as soon as it touched the garment of Christ, that is, His flesh. For whoever believes that Christ became incarnate is the one who touches His garment.

Commentary on Mark

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.

Catena Aurea by Aquinas

Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which 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.

Catena Aurea by Aquinas

And He looked around to see her who had done this. The Lord does not forget His faithful, nor does He cease to look upon those who hope in Him, but judges all who merit salvation as worthy of His regard and compassion. This poor man called, and the Lord heard him.

On the Gospel of Mark

Note the separate stages; mark the progress. As long as she was hemorrhaging, she could not come into his presence. She was healed by faith and then came before him. She fell at his feet. Even then she did not yet dare to look up into his face. As long as she had been cured, it was enough for her to cling to his feet. She “told him all the truth.” Christ himself is the truth. She was giving praise to the truth. She had been healed by the truth.

Homily 77

But the woman, fearing and trembling, knowing what had been done in her, came and fell down before Him, and told Him the whole truth. Behold where the questioning of the Lord was directed, namely that the woman openly confessing the truth of her long-standing infirmity, sudden belief, divine propitiation, and the healing given to her, would herself be more firmly confirmed in faith, and would provide an example of salvation and life to many. Finally, it follows.

On the Gospel of Mark

But why does the Lord reveal the woman? First, in order to glorify the woman's faith; second, in order to arouse faith in the ruler of the synagogue that his daughter also will be saved; and also in order to free the woman from her great fear, for she was afraid as one who had stolen a healing. Thus the Evangelist also says: "she came in fear and trembling."

Commentary on Mark

For the woman feared because she had stolen health; wherefore there follows, But the woman, fearing and trembling, &c.

Catena Aurea by Aquinas

35–37

(ubi sup.) 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.

Catena Aurea by Aquinas

35–43

(ubi sup.) 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 shown the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, 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 righteousnessu. (Gen. 15:6)

Catena Aurea by Aquinas

The people of the ruler of the synagogue regarded Christ as one of the ordinary teachers, which is why they asked Him to come and pray over the girl, and in the end, when she died, they thought that He was no longer needed after her death.

Commentary on Mark

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?

Catena Aurea by Aquinas

It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Both are true, for the meaning is, She is dead to you, but to Me she is asleep.

Catena Aurea by Aquinas

Someone may wonder or ask: Why are these three apostles always chosen and the others sent away? Even when he was transfigured on the mountain, these three were with him. Yes, these three were chosen: Peter, James and John. But why only three? First there is the mystery of the Trinity embedded in this number, a number sacred in itself. Second, according to Moses, Jacob set three peeled branches in the watering troughs. Finally, it is written: “A three-ply cord is not easily broken.” Peter is chosen as one upon whom the church would be built. James is the first of the apostles to be crowned with martyrdom. John is the beloved disciple whose love prefigures the state of virginity.

Homily 77

Meanwhile, He does not allow anyone to follow Him except the three disciples, because the humble Jesus does not wish to do anything for show.

Commentary on Mark

For Christ in His lowliness would not do any thing for display.

Catena Aurea by Aquinas

And they come to the house of the ruler of the synagogue, and see the tumult, and they weep and wail greatly. And, he says, let all who hope in you rejoice, they will exult forever, and you will dwell in them. However, because the Synagogue deservedly lost this joy of the Lord's indwelling due to unbelief, it lies as if dead among those who weep and wail. Yet, heavenly mercy does not allow it to perish utterly, but rather, towards the end of the age, according to the election of grace, it restores its remnants to salvation and life. Whence it is aptly added:

On the Gospel of Mark

40–43

(ubi sup.) 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.

Catena Aurea by Aquinas

(ubi sup.) 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.

Catena Aurea by Aquinas

And they laughed at him. But he, having ejected them all, takes the father and mother of the girl, etc. Because they preferred to mock the word of the one raising rather than to believe, they are deservedly excluded outside, as unworthy to see the power of the one raising and the mystery of the one rising. Likewise, the crowd is ejected outside so that the girl may be raised, because if the importunate crowd of secular cares is not first expelled from the innermost parts of the heart, the soul which lies dead within will not rise. For while it scatters itself through countless thoughts of earthly desires, it cannot collect itself back to the consideration of itself at all.

On the Gospel of Mark

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.

Catena Aurea by Aquinas

And immediately the girl rose and walked. Well, she rose and walked. For whomever the heavenly hand of mercy touches to revive from the dead due to sins, not only must he rise from the filth and lethargy of crimes, but he must also immediately advance in good works, evidently according to the psalmist, entering without blemish and practicing works of justice.

On the Gospel of Mark

And they were amazed with great astonishment. And He strongly commanded them that no one should know this. And He commanded that something should be given her to eat. As a testimony of true resurrection, He commanded that food be given to the girl, lest it be thought by unbelievers to be not truth but a phantom that appeared. But also, if anyone has risen from spiritual death, it is necessary that they are soon fed with heavenly bread, and indeed become partakers of the divine word and the sacred altar. For according to the moral understanding, those three dead whom the Savior raised in the bodies signify three kinds of resurrection of souls. Indeed, some, by giving consent to evil pleasure, cause death to themselves by the hidden thought of sin. But implying that such people should be revived, the Savior raised the daughter of the synagogue leader, who was not yet carried out but died at home, as if harboring the vice secretly in the heart. Others, not only consenting to harmful pleasure but also committing the evil wherein they take pleasure, bring their dead out, as it were, beyond the gates. And demonstrating that these too can be resurrected if they repent, He raised the young man, the son of the widow, carried out beyond the city's gates, and restored him to his mother, because He restored the soul repenting from the darkness of sin to the unity of the Church. Some, however, not only by thinking or doing illicit things, but also by the very habit of sinning, corrupt themselves as if by burying. Yet neither for these to be raised is the virtue and grace of the Savior lesser, if indeed there are thoughtful souls devoted to Christ who watch over their salvation like devoted sisters. For to indicate this, He raised Lazarus, who had been in the tomb for four days, and because his sister testified that he already smelled bad, as indeed notorious acts of vice are usually accompanied by a bad reputation. It must be noted, however, that the graver the death of the soul, the more intensely the fervor of penance must persist for it to deserve to rise. For lighter and daily errors can be cured by lighter penance. Wanting to secretly show this, the Lord resurrected the girl lying in the room with a very easy and brief word, saying: Girl, arise. And due to the ease of resurrection, He denied she was dead. But the young man carried out was resurrected with more words, as he had to be emphasized with: Young man, I say to you, arise. The four-day dead, however, needed that Jesus, groaning in spirit, troubled Himself, weep, groan again, and cry out with a great voice: Lazarus, come forth. And thus at last the one who was considered hopeless, shunning the burden of darkness, was restored to life and light. But it is also noted that since public offense requires public remedy, but lighter sins can be removed by lighter and secret penance, the girl lying at home arises with few witnesses, and it is strongly commanded that they disclose it to no one. The young man outside the gate is resurrected while accompanied and watched by many. Lazarus, called from the tomb, became known to such an extent that due to the testimony of those who saw, many people met the Lord with palms, and many Jews went away and believed in Jesus because of him. The Lord heard of the fourth dead man announced by a disciple, but since there were no living people to pray for his resurrection, He said: Let the dead bury their dead (Luke 9), that is, let the wicked weigh down the wicked with harmful praises: and because there was no just person to correct in mercy, let the oil of the sinner make their heads fat.

On the Gospel of Mark

(non occ.) The Evangelist added this, to show that she was of an age to walk. By her walking, she is shown to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.

Catena Aurea by Aquinas

For whenever he raised anyone from the dead he ordered that food should be given him to eat, lest the resurrection should be thought a delusion. And this is why Lazarus after his resurrection is described as being at the feast with our Lord.

Against Jovinianus 2.17

For since eating is appropriate for those living this present life, the Lord necessarily demonstrated this by means of eating and drinking, thus proving the resurrection of the flesh to those who did not think it real. This same course he pursued in the case of Lazarus and of Jairus’ daughter. For when he had raised up the latter he ordered that something should be given her to eat.

Dialogue 2, the Unconfounded

He commands that she be given something to eat in order to confirm that the resurrection was a real event and not an imaginary one.

Commentary on Mark