:
1 And they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs; and no man could bind him, no, not with chains: 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. 8 For he said unto him, Come out of the man, thou unclean spirit. 9 And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there nigh unto the mountains a great herd of swine feeding. 12 And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel. 21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. 22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, 23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. 24 And Jesus went with him; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looked round about to see her that had done this thing. 33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn. 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. 41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. 42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. 43 And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
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[AD 378] Titus of Bostra on Mark 5:1-20
But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town. Wherefore there follows: And they that fed them, &c. The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, he confers a benefit on their souls. Wherefore it goes on: And they came to Jesus, and see him that was tormented by the devil, &c. that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed; wherefore it says, And they were afraid. This miracle then they find out partly by sight, partly by words; wherefore there follows: And they that saw it told them.

Source: Catena Aurea by Aquinas
[AD 395] Gregory of Nyssa on Mark 5:1-20
(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.

Source: Catena Aurea by Aquinas
[AD 407] John Chrysostom on Mark 5:1-20
(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.

(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.

(non occ.) But although he bade others, whom he healed, to tell it to no one, he nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Mark 5:1-20
(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.

(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.

Source: Catena Aurea by Aquinas
[AD 444] Cyril of Alexandria on Mark 5:1-20
(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?

(non occ.) Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame; as the Psalmist says, The mountains melted at the presence of the Lord, (Ps. 97:5) that is, great and proud powers. There follows, And he asked him, What is thy name?

Source: Catena Aurea by Aquinas
[AD 533] Remigius of Rheims on Mark 5:1-20
(v. Aur. Cat. in Matt p. 327) 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.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Mark 5:1-20
(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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Mark 5:1
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:1-20
(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.

(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.

(ubi sup.) For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, For he said unto him, Come out of the man, thou unclean spirit.

(ubi sup.) But by the public declaration of the scourge which the madman suffered, the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, And he besought him much that he would not send them away out of the country.

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

(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.

(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.

(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.

(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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Mark 5:1-20
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.

The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.

Also that by fighting with us, they may make us more expert. It goes on, Now there was there about the mountain a great herd of swine feeding.

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.

For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others; wherefore it goes on: And he did not suffer him, and saith unto him, Go home to thy friends, &c. See the humility of the Saviour. He said not, Proclaim all things which I have done to you, but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.

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

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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Chrysostom on Mark 5:1-20
(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 laket. It continues, And when he was come out of the ship, immediately there met him, &c.

(Vict. Ant. e Cat. in Marc.) Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, And he saith unto him, Legion, for we are many. He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.

(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.

(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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Jerome on Mark 5:1-20
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.

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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Mark 5:2
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?

Source: On the Gospel of Mark
[AD 410] Prudentius on Mark 5:3
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.

Source: HYMN 9
[AD 450] Peter Chrysologus on Mark 5:3
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.

Source: SERMONS 17
[AD 325] Lucius Caecilius Firmianus Lactantius on Mark 5:4
“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.

Source: DIVINE INSTITUTES 3.26.4
[AD 735] Bede on Mark 5:4
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:5
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:6
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.

Source: On the Gospel of Mark
[AD 373] Athanasius of Alexandria on Mark 5:7
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.”

Source: On the Incarnation of the Word 32.4.5
[AD 390] Gregory of Nazianzus on Mark 5:7
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 Lazarus24—he was God.

Source: ORATION 29, ON THE SON 20
[AD 735] Bede on Mark 5:7
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.

Source: On the Gospel of Mark
[AD 373] Ephrem the Syrian on Mark 5:9
Look too at Legion: when in anguish he begged, our Lord permitted the demons to enter into the herd. He asked for respite, without deception, in his anguish, and our Lord in his kindness granted this request. His compassion for the demoniac is a rebuke to the demons, showing how much anguish his love suffers in desiring that humans should live. Encouraged by the words I had heard, I knelt down and wept there, and spoke before our Lord: “Legion received his request from you without any tears. Permit me, with my tears, to make my request.”

Source: HYMNS ON PARADISE 12.8-9
[AD 380] Apostolic Constitutions on Mark 5:9
And after they are gone out, let him say: Ye energumens, afflicted with unclean spirits, pray, and let us all earnestly, pray for them, that God, the lover of mankind, will by Christ rebuke the unclean and wicked spirits, and deliver His supplicants from the dominion of the adversary. May He that rebuked the legion of demons, and the devil, the prince of wickedness,

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 735] Bede on Mark 5:9
And he asked him, "What is your name?" And he said to him, "Legion is my name, for we are many." He inquires not as one ignorant of the name, but so that, once the plague that tormented the man had been publicly confessed, the virtue of healing might appear more gracious. Even the priests of our time, who know how to cast out demons through the grace of exorcism, are accustomed to say that the afflicted can only be healed to the extent that they can disclose, by confessing openly, everything that they have suffered from unclean spirits through sight, hearing, taste, touch, or any other sense of the body or mind, whether awake or asleep. Now, what the spirit said, "Legion is my name, for we are many," signifies that the people of the nations are not subjected to any one individual but to countless and various rites of idolatry. Against this, it is written that the multitude of the believers were of one heart and one mind (Acts IV). Hence, well in the construction of Babylon, the unity of languages was shattered by the spirit of pride, while in Jerusalem, the diversity of languages was united through the grace of the holy. And that confusion, this vision of peace, because evidently in various languages and nations, one faith and piety fortifies the elect throughout the world, bringing about peace. But for the reprobates, several sects, more than languages, dissociate and confuse them.

Source: On the Gospel of Mark
[AD 749] John Damascene on Mark 5:9
One should also bear in mind that God antecedently wills all to be saved and to attain to his kingdom. For he did not form us to be chastised, but to share his goodness, because he is incomparably good. Yet, because he is just, it is required that sin be punished. So, the first form of the will of God is called his antecedent will and blessing, which has God as its cause. The second is called God’s consequent will and permission, of which we are a participating cause. What God wills as a consequence of our sinning is two-fold: either that which God permits to continue by his gracious dispensation for our instruction and salvation, or that which God finally abandons to certain chastisement. These, however, belong to those things which do not depend upon us. As to the things which do depend upon us, whatever is good God wills antecedently and blesses. Whatever is evil he neither wills antecedently nor consequently, but permits them to the free will. If something is done under compulsion, it cannot be a virtuous act or according to reason, since virtue must be chosen. In these ways God provides for all creation. Through all creation God does good and teaches, and he may even use the demons themselves for this purpose of instruction, as he did in the case of Job and in the gospel narrative of the swine.

Source: THE ORTHODOX FAITH 2.29
[AD 735] Bede on Mark 5:10
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.

Source: On the Gospel of Mark
[AD 220] Tertullian on Mark 5:11
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.

Source: On Modesty
[AD 220] Tertullian on Mark 5:11
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.

Source: On Flight in Persecution
[AD 735] Bede on Mark 5:11
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.

Source: On the Gospel of Mark
[AD 220] Tertullian on Mark 5:13
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.

Source: ON FLIGHT DURING PERSECUTION
[AD 373] Ephrem the Syrian on Mark 5:13
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.”

Source: HYMN 5
[AD 407] John Chrysostom on Mark 5:13
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.
[AD 410] Prudentius on Mark 5:13
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.

Source: HYMN 9
[AD 420] Jerome on Mark 5:13
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.
[AD 420] Jerome on Mark 5:13
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.

Source: HILARION 32
[AD 735] Bede on Mark 5:13
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:14-15
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:14
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.

Source: On the Gospel of Mark
[AD 380] Apostolic Constitutions on Mark 5:15
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.

Source: CONSTITUTIONS OF THE HOLY APOSTLES 8.2.6
[AD 735] Bede on Mark 5:17
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).

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:18-19
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.

Source: On the Gospel of Mark
[AD 604] Gregory the Dialogist on Mark 5:19
A legion of demons has been, as I believed, cast out of me. I would prefer merely to forget all of this that I have known and simply to rest at the feet of the Savior. But lo it is said to me, so strongly as to compel me against my will, “Go home to your friends, and tell them how much the Lord has done for you, and how he has had mercy on you.”

Source: EPISTLE 5
[AD 410] Prudentius on Mark 5:20
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.

Source: A HYMN ON THE TRINITY
[AD 533] Remigius of Rheims on Mark 5:20
See Aurea Catena in Matt., p.327:The devils entered not into the swine of their own will, but their asking for this concession was that is might be 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.”
[AD 604] Gregory the Dialogist on Mark 5:20
Nyss.: Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminentvirtue.Wherefore there follows, “But when he saw Jesus afar off, he ran and worshipped him, saying”.
Mor., 37: For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.
[AD 407] John Chrysostom on Mark 5:21-34
(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.

(Vict. Ant. e Cat. in Macr. v. Chrys. Hom. in Mat. 31.) He calls her daughter because she was saved by her faith; for faith in Christ makes us His children.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Mark 5:21-34
(de Con. Evan. 2. 28) But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an interval, there could be no time for the taking place of that which Matthew relates, concerning the feast at his own house; after which event, nothing follows immediately, except this concerning the daughter of the chief of the synagogue. For he has so put it together, that the transition itself 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.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Mark 5:21-34
(in Marc. ii. 22) Observe that the object of His question was that the woman should confess the truth of her long 1want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others. But he said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.

(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.

(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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Mark 5:21-34
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.

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. There follows, And he went away with him, and much people followed him, and thronged him; and a woman, which had an issue of blood twelve years, &c.

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.

For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. For the woman feared because she had stolen health; wherefore there follows, But the woman, fearing and trembling, &c.

But He saith to her, Go in peace, that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.

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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Chrysostom on Mark 5:21-34
(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.

(Vict. Ant. e Cat. in Marc.) Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Wherefore there follows, And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? The virtues indeed of the Saviour do not go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal, they go forth to others and are given to others; they are not however separated from Him, from whom they are said to go forth, in the same way as sciences are given by the teacher to his pupils. Therefore it says, Jesus, knowing in himself the virtue which had gone out of him, to show that with His knowledge, and not without His being aware of it, the woman was healed. But He asked, Who touched me? although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculons work should be consigned to oblivion. It goes on, And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? But the Lord asked, Who touched me, that is in thought and faith, for the crowds who throng Me cannot be said to touch Me, for they do not come near to Me in thought and in faith. There follows, And he looked round about to see her that had done this thing.

(Vict. Ant. e Cat. in Marc.) Or else He says, Go in peace, sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that is, from her sins

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Jerome on Mark 5:21-34
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.

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.

Source: Catena Aurea by Aquinas
[AD 202] Irenaeus on Mark 5:22
Let our opponents-that is, they who speak against their own salvation-inform us

Source: Against Heresies Book V
[AD 735] Bede on Mark 5:22
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).

Source: On the Gospel of Mark
[AD 450] Peter Chrysologus on Mark 5:23
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.
[AD 735] Bede on Mark 5:23
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:24
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:25
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:26
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.

Source: On the Gospel of Mark
[AD 373] Ephrem the Syrian on Mark 5:27
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.

Source: COMMENTARY ON TATIAN’S DIATESSARON
[AD 420] Jerome on Mark 5:27
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.

Source: HOMILY 33
[AD 450] Peter Chrysologus on Mark 5:27
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.

Source: SERMON 33.4
[AD 735] Bede on Mark 5:27-28
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:30
And immediately Jesus, perceiving in Himself the power that had gone out from Him, turned to the crowd and said: "Who touched My garments?" He asked not to learn what He did not know, but that the power He clearly knew, indeed which He Himself had given, might be declared in the woman, and by the declared and recognized power of faith, many might reach salvation.

Source: On the Gospel of Mark
[AD 1963] CS Lewis on Mark 5:30
The facts then are these, that Jesus professed Himself in some sense ignorant, and within a moment showed that He really was so. To believe in the Incarnation, to believe that He is God, makes it hard to understand how He could be ignorant, but also makes it certain that if He said He could be ignorant, then ignorant He could really be. For a God who can be ignorant is less baffling than a God who falsely professes ignorance.

The answer of theologians is that the God-Man was omniscient as God and ignorant as man. This, no doubt, is true, though it cannot be imagined. Nor, indeed, can the unconsciousness of Christ in sleep be imagined, nor the twilight of reason in His infancy. Still less is merely organic life in His mother’s womb.

But the physical sciences, no less than theology, propose for our belief much that cannot be imagined. A generation which has accepted the curvature of space need not boggle at the impossibility of imagining the consciousness of incarnate God. In that consciousness the temporal and the timeless were united. I think we can acquiesce in mystery at that point, provided we do not aggravate it by our tendency to picture the timeless life of God as simply another sort of time.

We are committing that blunder whenever we ask how Christ could be, at the same moment, ignorant and omniscient, or how He could be the God who neither slumbers nor sleeps while He slept. The italicized words conceal an attempt to establish a temporal relation between His timeless life as God and the days, months, and years of His life as man. And, of course, there is no such relation.

The incarnation is not an episode in the life of God. The Lamb is slain, and therefore presumably born, grown to maturity, and risen from all eternity. The taking up into God’s nature of humanity, with all its ignorance and limitations, is not itself a temporal event, though the humanity which is so taken up was, like our own, a thing living and dying in time.

And if limitation, and therefore ignorance, was thus taken up, we ought to expect that the ignorance should, at some time, be actually displayed. It would be difficult and, to me, repellent, to suppose that Jesus never asked a genuine question, that is, a question to which He did not know the answer. That would make of His humanity something so unlike ours as scarcely to deserve the name.

I find it easier to believe that when He said, ‘Who touched Me?’ Luke chapter 8, verse 45, He really wanted to know.

Source: The World's Last Night (Essay)
[AD 202] Irenaeus on Mark 5:31
For after she had been thus afflicted during twelve years, she was healed by the advent of the Saviour, when she had touched the border of His garment; and on this account the Saviour said, "Who touched me? "

Source: Against Heresies Book I
[AD 735] Bede on Mark 5:31
And His disciples said to Him, "You see the crowd pressing against You, and You say, 'Who touched Me?'" The crowd pressing around Him in every direction, one believing woman touches the Lord, because those burdened by various disordered heresies or perverse habits, only the heart faithfully venerating the Catholic Church, is honored. For just as some seeing do not see, and hearing do not hear, so too those touching do not touch, who touch Christ not with a simple but with a doubtful or feigned heart. Therefore, to a certain one loving but not yet fully believing, He Himself says: "Do not touch Me, for I have not yet ascended to My Father (John 20). Clearly stating what it means to truly touch Him, namely to believe Him equal to the Father.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:32
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.

Source: On the Gospel of Mark
[AD 420] Jerome on Mark 5:33
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.

Source: HOMILY 77
[AD 735] Bede on Mark 5:33
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.

Source: On the Gospel of Mark
[AD 215] Clement of Alexandria on Mark 5:34
Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, "Depart into peace.".
And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee,

Source: Clement of Alexandria Stromata Book IV
[AD 380] Apostolic Constitutions on Mark 5:34
Provide remedies suitable to every patient’s case. Cure them, heal them by all means possible. Restore them soundly to the church. Feed the flock, “not with insolence and contempt, as lording it over them,” but as a gentle shepherd, “gathering the lambs into your bosom, and gently leading those which are with young.”

Source: CONSTITUTIONS OF THE HOLY APOSTLES 2.3.20
[AD 380] Apostolic Constitutions on Mark 5:34
For by thee does our Saviour say to him who is discouraged under the sense of his sins, "Thy sins are forgiven thee: thy faith hath saved thee; go in peace."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 410] Prudentius on Mark 5:34
Members filled with leprous ulcers,
flesh corrupted and decayed,
“Go and wash them, I command you”;
what he ordered then is done;
Wounds are healed by pious cleansing,
swollen flesh grows smooth again.
Now on eyes, by lifelong darkness,
shrouded from the light of day
Thou dost spread a clay of healing, made
with nectar from thy lips;
Soon the blinded orbs are opened and
rejoice in late-found sight.
Thou dost chide the angry tempest
and the savage hurricane,
Which upheave the tossing billows
and beset the fragile boat;
At thy bidding winds are subject,
and the rolling waves are stilled.
Then a woman, weak and timid, touched
his sacred garment’s hem:
Instant was the blessed healing, and
the pallor left her cheek,
As the hemorrhage she had suffered
through so many years was stopped.
Lazarus for four days buried, hidden in
the sunless tomb,
He restores to life and vigor, giving
power to breathe again,
And the soul returning, enters flesh
now crumbling to decay.

Source: HYMN 9
[AD 430] Augustine of Hippo on Mark 5:34
Few are they who by faith touch him; multitudes are they who throng about him.

Source: SERMON 62.4
[AD 735] Bede on Mark 5:34
He said to her, “Daughter, your faith has saved you; go in peace and be healed of your affliction.” He did not say, “Your faith will save you,” but “has saved you.” For in the fact that you believed, you are already saved. While he was still speaking, people came from the synagogue leader's house, saying, "Your daughter has died; why bother the teacher any further?" As the woman was cured of the flow of blood, the daughter of the synagogue leader was immediately reported dead, because while the Church is cleansed from the stain of sins and called a daughter due to the merit of faith, the Synagogue, filled with both disbelief and jealousy, is dissolved in mourning. Disbelief, because it did not want to believe in Christ. Jealousy, because it grieves that the Church believes. For it is written in the Acts of the Apostles: “On the next Sabbath, almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what was spoken by Paul, reviling him.” (Acts 13). And what the messengers said to the synagogue leader, "Why bother the teacher any further?" is still said by those today who see such a desolate state of the synagogue that they do not believe it can be restored, and thus do not consider it necessary to ask for its resurrection. But what is impossible with human beings is possible with God (Mark 10); hence it fittingly follows:

Source: On the Gospel of Mark
[AD 407] John Chrysostom on Mark 5:35-43
(non occ.) Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the damsel, as being necessary above all. And He restores life to the damsel both by His hand, and by word of mouth. Wherefore it says, And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. For the hand of Jesus, having a quickening power, quickens the dead body, and His voice raises her as she is lying; wherefore it follows, And straightway the damsel arose and walked.

(Hom. in Mat. 31) To show that He had raised her really, and not only to the eye of fancy.

Source: Catena Aurea by Aquinas
[AD 420] Jerome on Mark 5:35-43
(ad Pam. Ep. 57) Some one may accuse the Evangelist of a falsehood in his explanation, in that he has added, I say unto thee, when in Hebrew, Talitha cumi only means, Damsel, arise; but He adds, I say unto thee, Arise, to express that His meaning was to call and command her. It goes on, For she was of the age of twelve years.

Source: Catena Aurea by Aquinas
[AD 430] Augustine of Hippo on Mark 5:35-43
(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.

Source: Catena Aurea by Aquinas
[AD 604] Gregory the Dialogist on Mark 5:35-43
(Mor. 4, 27) Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has broken forth into the madness of an open deed; he lies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath the weight of habit.

Source: Catena Aurea by Aquinas
[AD 735] Bede on Mark 5:35-43
(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.

(ubi sup.) For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep. It goes on, And they laughed him to scorn.

(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.

(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)

(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.

Source: Catena Aurea by Aquinas
[AD 1107] Theophylact of Ohrid on Mark 5:35-43
Those who were about the ruler of the synagogue, thought that Christ was one of the prophets, and for this reason they thought that they should beg of Him to come and pray over the damsel. But because she had already expired, they thought that He ought not to be asked to do so. Therefore it is said, While he yet spake, there came messengers to the ruler of the synagogue, which said, Thy daughter is dead; why troublest thou the Master any further? But the Lord Himself persuades the father to have confidence. For it goes on, As soon as Jesus heard the word which was spoken, he saith to the ruler of the synagogue, Be not afraid; only believe.

For Christ in His lowliness would not do any thing for display. It goes on, And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

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.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Chrysostom on Mark 5:35-43
(Vict. Ant. e Cat. in Marc.) But He Himself commands them not to wail, as if the damsel was not dead, but sleeping; wherefore it says, And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

Source: Catena Aurea by Aquinas
[AD 1274] Pseudo-Jerome on Mark 5:35-43
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.

Source: Catena Aurea by Aquinas
[AD 1274] Glossa Ordinaria on Mark 5:35-43
(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.

Source: Catena Aurea by Aquinas
[AD 345] Aphrahat the Persian Sage on Mark 5:36
When the chief of the synagogue asked him about his daughter, Jesus said to him: “Only firmly believe and your daughter shall live.” He believed and so his daughter lived and arose. Similarly when Lazarus died, our Lord said to Martha, “If you believe, your brother shall rise.” Martha said to him, “Yes, Lord, I believe.” And he raised him after four days.… So let us draw near then, my beloved, to faith, since its powers are so many. For faith raised up [Enoch] to the heavens and conquered the deluge. Faith causes the barren to sprout forth. It delivers from the sword. It raises up from the pit. It enriches the poor. It releases the captives. It delivers the persecuted. It brings down the fire. It divides the sea. It cleaves the rock, and gives to the thirsty water to drink. It satisfies the hungry. It raises the dead, and brings them up from Sheol. It stills the billows. It heals the sick. It conquers hosts. It overthrows walls. It stops the mouths of lions, and quenches the flame of fire. It humiliates the proud, and brings the humble to honor. All these mighty works are wrought by faith. Now this is faith; when one believes in God the Lord of all, Who made the heavens and the earth and the seas and all that is in them. He made Adam in his image. He gave the law to Moses. He sent his Spirit upon the prophets. Moreover he sent his Christ into the world, that we should believe in the resurrection of the dead; and should also trust in the efficacy of our baptism. This is the faith of the church of God. So distance yourselves from all divinations and sorceries and Chaldean arts and magic, and superficial prayers and rites and moons and seasons, from fornication and lewd music, from vain doctrines which are instruments of the adversary, from the allure of honeyed words, from blasphemy and from adultery. Do not bear false witness or speak with a double tongue.

Source: DEMONSTRATION 4.17-19
[AD 735] Bede on Mark 5:36
“But Jesus, overhearing the word that was spoken, said to the synagogue leader, ‘Do not be afraid; only believe.’” The synagogue leader is understood as the teacher of the law, about whom the Lord says, “The scribes and the Pharisees sit on Moses’ seat” (Matthew 23). For if he himself is willing to believe, the Synagogue subject to him will also be saved.

Source: On the Gospel of Mark
[AD 420] Jerome on Mark 5:37
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.

Source: HOMILY 77
[AD 735] Bede on Mark 5:38
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:

Source: On the Gospel of Mark
[AD 397] Ambrose of Milan on Mark 5:39
And what shall I say about the daughter of the ruler of the synagogue, at whose death the people were mourning and the flute players were playing their music? On the assumption that she was indeed dead, solemn funeral services were already being performed. But her spirit returned immediately at the voice of the Lord. She arose with revived body and partook of food to furnish proof that she was alive.

Source: ON HIS BROTHER, SATYRUS 2.82
[AD 430] Augustine of Hippo on Mark 5:39
He comes to the house, and finds the customary funeral rites already underway, and he says to them, “Why do you make a tumult and weep? The child is not dead, but sleeping.” He spoke the truth. She was in a certain sense asleep—asleep, that is, in respect of him, by whom she could be awakened. So awakening her, he restored her alive to her parents.

Source: SERMON ON NEW TESTAMENT LESSONS 48
[AD 450] Peter Chrysologus on Mark 5:39
Let us, if it is pleasing to you, speak for a moment of the pains and anxieties which parents take upon themselves and endure in patience out of love and affection for their children. Here, surrounded by her family and by the sympathy and affection of her relations, a daughter lies upon her bed of suffering. She is fading in body. Her father’s mind and spirit are worn with grief. She is suffering the inward pangs of her sickness. He, unwashed, unkempt, is absorbed wholly in sorrow. He suffers and endures before the eyes of the world. She is sinking into the quiet of death.… Alas! why are children indifferent to these things! Why are they not mindful of them? Why are they not eager to make a return to their parents for them? But the love of parents goes on nevertheless; and whatever parents bestow upon their children, God, the parent of us all, will duly repay.

Source: SERMON 33.2
[AD 735] Bede on Mark 5:39
And entering, he said to them: Why are you troubled and weeping? The girl is not dead, but sleeping. To men she was dead, who could not raise her, but to God she was sleeping, in whose arrangement, the soul was received and lived, and the body rested to be resurrected. Hence, the Christian custom has prevailed that the dead who are undoubted to be resurrected are called sleeping; as the Apostle says: We do not want you to be ignorant, brothers, concerning those who sleep, so that you may not grieve as the rest who have no hope (1 Thess. 4). But also in part of the allegory, while the soul that sins itself shall die, however that which the Lord foresees to be about to be resurrected and to come to eternal life, though dead to us, could not incongruously be said to have slept to Him.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:40
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:41
And holding the hand of the girl, he said to her: Talitha cumi, which is translated: Little girl, I say to you, arise. A diligent reader might ask why the truthful Evangelist, explaining the words of the Savior, added from his own: I say to you, when in the Syrian language he used, nothing more was said than: Little girl, arise. Unless perhaps he thought it necessary to convey the force of the Lord's command, aiming to express the meaning of the speaker rather than the exact words to his readers. For it is known to be customary for the Evangelists and apostles, when they take testimonies from the Old Testament, to place greater emphasis on the prophetic sense rather than the words. And the Lord, holding the hand of the girl, raised her, because unless the hands of the Jews, which are full of blood, are first purified, their synagogue, which is dead, will not rise.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:42
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.

Source: On the Gospel of Mark
[AD 735] Bede on Mark 5:42
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.

Source: On the Gospel of Mark
[AD 420] Jerome on Mark 5:43
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.

Source: Against Jovinianus 2.17
[AD 458] Theodoret of Cyrus on Mark 5:43
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.

Source: DIALOGUE 2, THE UNCONFOUNDED