Bede — Commentary on Scripture | TrulyRandomVerse

On Mark

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Mark 6:53-56
(ubi sup.) But they knew Him by report, not by His features; or through the greatness of His miracles, even His person was known to some. See too how great was the faith of the men of the land of Gennesaret, so that they were not content with the healing of those who were present, but sent to other towns round about, that all might hasten to the Physician; wherefore there follows, And ran through the whole region round about, and began to carry about in beds those that were sick, where they heard he was.

(ubi sup.) Again, in a mystical sense, do thou understand by the hem of His garment the slightest of His commandments, for whosoever shall transgress it shall be called the least in the kingdom of heaven, (Matt. 5:19) or else His assumption of our flesh, by which we have come to the Word of God, and afterwards, shall have the enjoyment of His majesty.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
Mark 6:53
When they had disembarked from the boat, they immediately recognized him: And running through that whole region, they began to carry those who were ill on mats to wherever they heard he was. They recognized him by reputation, not by face: or certainly because of the greatness of the signs he performed among the people, very many knew him by appearance as well. And see how great is the faith of the people of the land of Gennesaret, that they are not content with the salvation of those who are present only, but send out to other cities around, so that all may run to the healer.

On the Gospel of Mark
Mark 6:56
And wherever he entered into villages, cities, or the countryside, they laid the sick in the marketplaces and begged him to let them touch even the fringe of his garment. And all who touched him were healed. Those who are unwell should not touch the body of Jesus, nor his whole garment, but the outermost fringe. And whoever touches it will be healed. Understand the fringe of his garment as the least commandment, which if anyone breaks, he will be called least in the kingdom of heaven: or the assumption of flesh by which we come to the word of God, and afterwards enjoy his majesty.

On the Gospel of Mark
Mark 7:1

And the Pharisees and some of the scribes from Jerusalem gathered around him. And when they saw some of his disciples eating bread with unclean hands (that is, unwashed), they found fault. Oh how true is that confession of the Lord to the Father, because you have hidden these things from the wise and prudent, and revealed them to the little ones. The men of the region of Gennesaret, who seemed less learned, not only come themselves but also bring their sick; indeed, they carry them to the Lord so that they might deserve to touch even the fringe of his garment to be healed. Hence, they immediately obtain the reward of the desired healing. But indeed the Pharisees and scribes, who ought to have been the teachers of the people, come to the Lord not to hear the word, nor to seek a cure, but only to stir up debates, and they blame them for not washing their hands, in whose works, whatever is done by hands or other members of the body, nothing defiling of impurity could be found; whereas they ought to blame themselves more, who, having hands washed with water, bore a conscience defiled wit…

And the Pharisees and some of the scribes from Jerusalem gathered around him. And when they saw some of his disciples eating bread with unclean hands (that is, unwashed), they found fault. Oh how true is that confession of the Lord to the Father, because you have hidden these things from the wise and prudent, and revealed them to the little ones. The men of the region of Gennesaret, who seemed less learned, not only come themselves but also bring their sick; indeed, they carry them to the Lord so that they might deserve to touch even the fringe of his garment to be healed. Hence, they immediately obtain the reward of the desired healing. But indeed the Pharisees and scribes, who ought to have been the teachers of the people, come to the Lord not to hear the word, nor to seek a cure, but only to stir up debates, and they blame them for not washing their hands, in whose works, whatever is done by hands or other members of the body, nothing defiling of impurity could be found; whereas they ought to blame themselves more, who, having hands washed with water, bore a conscience defiled with malice. For the Pharisees and all the Jews do not eat unless they wash their hands often, holding to the tradition of the elders, and when they come from the marketplace, they do not eat unless they purify themselves.

On the Gospel of Mark
Mark 7:1-13

(in Marc. 2, 29) The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment. But the Pharisees and Scribes, who ought to have been the teachers of the people, run together to the Lord, not to seek for healing, but to move captious questions; wherefore it is said, Then there came together unto him the Pharisees and cerlain of the Scribes, coming from Jerusalem; and when they saw some of his disciples eat bread with common, that is, with unwashen hands, they found fault. (ubi sup.) For taking the spiritual words of the Prophets in a carnal sense, they observed, by washing the body alone, commandments which concerned the chastening of the heart and deeds, saying Wash you, make you clean; (Isa. 1:16) and again, Be ye clean that bear the vessels of the Lord. (Isa. 52:11) It is therefore a superstitious human tradition, that men who are clean already, should wash oftener because they eat bread, and that they should not eat on leaving the market, without…

(in Marc. 2, 29) The people of the land of Gennesareth, who seemed to be unlearned men, not only come themselves, but also bring their sick to the Lord, that they may but succeed in touching the hem of His garment. But the Pharisees and Scribes, who ought to have been the teachers of the people, run together to the Lord, not to seek for healing, but to move captious questions; wherefore it is said, Then there came together unto him the Pharisees and cerlain of the Scribes, coming from Jerusalem; and when they saw some of his disciples eat bread with common, that is, with unwashen hands, they found fault.

(ubi sup.) For taking the spiritual words of the Prophets in a carnal sense, they observed, by washing the body alone, commandments which concerned the chastening of the heart and deeds, saying Wash you, make you clean; (Isa. 1:16) and again, Be ye clean that bear the vessels of the Lord. (Isa. 52:11) It is therefore a superstitious human tradition, that men who are clean already, should wash oftener because they eat bread, and that they should not eat on leaving the market, without washing. But it is necessary for those who desire to partake of the bread which comes down from heaven, often to cleanse their evil deeds by alms, by tears, and the other fruits of righteousness. It is also necessary for a man to wash thoroughly away the pollutions which he has contracted from the cares of temporal business, by being afterwards intent on good thoughts and works. In vain, however, do the Jews wash their hands, and cleanse themselves after the market, so long as they refuse to be washed in the font of the Saviour; in vain do they observe the washing of their vessels, who neglect to wash away the filthy sins of their bodies and of their hearts. It goes on: Then the Scribes and Pharisees asked him, Why walk not thy disciples after the tradition of the elders, but eat bread with common hands?

(ubi sup.) The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; honour, says the Apostle, widows who are widows indeed. (1 Tim. 5:3.)

(ubi sup. v. Hier. in Matt. 15. et Orig. in Matt. Tom. xi. 9) The passage may in a few words have this sense, Every gift which I have to make, will go to do you good; for ye compel children, it is meant, to say to their parents, that gift which I was going to offer to God, I expend on feeding you, and does you good, oh father and mother, speaking this ironically. Thus they would be afraid to accept what had been given into the hands of God, and might prefer a life of poverty to living on consecrated property.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
Mark 7:4

It is a superstitious tradition of men to wash frequently before eating bread, once washed, and not to eat unless they baptize themselves from the market. But the doctrine of truth is necessary, which orders those who wish to participate with the bread of life descending from heaven to often cleanse their works with the washing of alms, tears, and other fruits of righteousness, so that they may be able to communicate with heavenly mysteries with a pure heart and body. It is necessary to purge the defilements that anyone has contracted from the cares of temporal business with the following diligence of good thoughts and acts, if he desires to enjoy the feasts of internal refreshment. But the Pharisees, taking the spiritual words of the prophets carnally, which commanded them concerning the chastisement of heart and works, saying: Wash yourselves, be clean, and be purified, you who bear the vessels of the Lord (Isa. I), these only observed the washing of the body. But Pharisees in vain, all Jews in vain, wash their hands, and are baptized from the market, as long as they despise being…

It is a superstitious tradition of men to wash frequently before eating bread, once washed, and not to eat unless they baptize themselves from the market. But the doctrine of truth is necessary, which orders those who wish to participate with the bread of life descending from heaven to often cleanse their works with the washing of alms, tears, and other fruits of righteousness, so that they may be able to communicate with heavenly mysteries with a pure heart and body. It is necessary to purge the defilements that anyone has contracted from the cares of temporal business with the following diligence of good thoughts and acts, if he desires to enjoy the feasts of internal refreshment. But the Pharisees, taking the spiritual words of the prophets carnally, which commanded them concerning the chastisement of heart and works, saying: Wash yourselves, be clean, and be purified, you who bear the vessels of the Lord (Isa. I), these only observed the washing of the body. But Pharisees in vain, all Jews in vain, wash their hands, and are baptized from the market, as long as they despise being washed by the fountain of the Savior. In vain do they keep the baptisms of vessels, who neglect to cleanse the filth of their hearts and bodies: since it is certain that Moses and the prophets who ordered the vessels of the people of God to be either washed with water, or purged by fire, or sanctified with oil for whatever reason, did not command in this the cleansing of material things, but rather the chastisement and holiness of minds and works, and the salvation of souls.

On the Gospel of Mark
Mark 7:5
And the Pharisees and the scribes questioned him: Why do your disciples not walk according to the tradition of the elders, but eat bread with common hands? The stupidity of the Pharisees and scribes is astonishing. They argue with the Son of God, why he does not observe the traditions and precepts of men. The hands, that is, works, of course, not the hands of the body, but of the soul, must be washed, so that the word of God may be done in them.

On the Gospel of Mark
Mark 7:9
And he said to them: Well do you make void the commandment of God, that you may keep your tradition. He refutes the false accusation with a true reply. Since (he says) you neglect the commandments of the Lord for the sake of human tradition, why do you think my disciples deserve to be reproached for disregarding the commands of the elders, so that they may keep the decrees of God?

On the Gospel of Mark
Mark 7:10
For Moses said: Honor your father and your mother. And he who speaks evil of father or mother, let him surely die. In Scripture, honor is not felt so much in greetings and the rendering of services as in alms and the giving of gifts. Honor (says the Apostle) widows who are truly widows (1 Tim. 5). Here honor is understood as a gift. And in another place: Elders who rule well are to be considered worthy of double honor, especially those who labor in the word and teaching (Ibid.). And by this commandment, we are ordered not to muzzle the ox while it is treading out the grain, so that the worker is worthy of his wages (Ibid.).

On the Gospel of Mark
Mark 7:11

But you say: If a man says to his father or mother, "Corban" (which means offering), whatever benefit you might have received from me, you no longer permit him to do anything for his father or mother. The Lord had commanded, considering the weaknesses, ages, or needs of parents, that children should honor their parents even by providing life's necessities. The Scribes and Pharisees, wishing to undermine this most provident law of God and to introduce impiety under the guise of piety, taught the wicked children that if anyone wishes to dedicate what ought to be offered to parents to God, who is the true Father, the offering to the Lord takes precedence over gifts to parents. Or certainly, the parents themselves, avoiding consecrated items to prevent committing sacrilege, would be impoverished; and thus, the offering of the children could under the guise of the temple and God flow into the profits of the priests. This terrible custom of the Pharisees arises from such a circumstance. Having many indebted persons unwilling to repay their loans, these persons transferred their debts to th…

But you say: If a man says to his father or mother, "Corban" (which means offering), whatever benefit you might have received from me, you no longer permit him to do anything for his father or mother. The Lord had commanded, considering the weaknesses, ages, or needs of parents, that children should honor their parents even by providing life's necessities. The Scribes and Pharisees, wishing to undermine this most provident law of God and to introduce impiety under the guise of piety, taught the wicked children that if anyone wishes to dedicate what ought to be offered to parents to God, who is the true Father, the offering to the Lord takes precedence over gifts to parents. Or certainly, the parents themselves, avoiding consecrated items to prevent committing sacrilege, would be impoverished; and thus, the offering of the children could under the guise of the temple and God flow into the profits of the priests. This terrible custom of the Pharisees arises from such a circumstance. Having many indebted persons unwilling to repay their loans, these persons transferred their debts to the priests, so that, once the money was collected, it would serve the temple's ministries and their uses. Furthermore, this may briefly be understood as: "Whatever gift is from me benefits you." He implies, you compel children to say to their parents: "Whatever gift I was to offer to God, I spend on your food, and it benefits you, O father and mother," so that they, fearing to accept what they saw dedicated to God, would prefer to lead a life of poverty rather than eat from consecrated things.

On the Gospel of Mark
Mark 7:14-23
(ubi sup.) For that man is a faulty hearer who considers what is obscure to be a clear speech, or what is clear to be obscurely spoken.

(ubi sup.) For the Jews, boasting themselves to be the portion of God, call common those meats which all men use, as shellfish, hares, and animals of that sort. Not even however what is offered to idols is unclean, in as far as it is food and God's creature; it is the invocation of devils which makes it unclean; and He adds the cause of it, saying, Because it entereth not into his heart. The principal seat of the soul according to Plato is the brain, but according to Christ, it is in the heart.

Thus then it is not meat that makes men unclean, but wickedness, which works in us the passions which come from within; wherefore it goes on: And he said, That which cometh out of a man, that defileth a man.

(ubi sup.) From this passage are condemned those men who suppose that thoughts are put into them by the devil, and do not arise from their own evil will. The devil may excite and help on evil thoughts, he cannot be their author.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
Mark 7:15

And calling the crowd again, he said to them: Listen to me, all of you, and understand: There is nothing outside a man that entering into him can defile him. But the things that come out of a man, those are what defile a man. The word "defile" properly belongs to the Scriptures, and is used in ordinary speech. The people of the Jews, boasting that they are part of God, call common the foods which all men use. For example: pork, oysters, hares, and such animals that do not split the hoof, nor chew the cud, nor are scaly among fishes. Hence it is written in the Acts of the Apostles: What God has sanctified, do not call common (Acts X). Therefore, that which is common, that is open to all men, and as if it is not a part of God, is called unclean. Nothing (he says) outside a man entering into him can defile him. But the things that come out of a man, those are what defile a man. A prudent reader may object and say: If what enters into the mouth does not defile a man, why do we not eat meat sacrificed to idols? And the Apostle writes: You cannot drink the cup of the Lord and the cup of de…

And calling the crowd again, he said to them: Listen to me, all of you, and understand: There is nothing outside a man that entering into him can defile him. But the things that come out of a man, those are what defile a man. The word "defile" properly belongs to the Scriptures, and is used in ordinary speech. The people of the Jews, boasting that they are part of God, call common the foods which all men use. For example: pork, oysters, hares, and such animals that do not split the hoof, nor chew the cud, nor are scaly among fishes. Hence it is written in the Acts of the Apostles: What God has sanctified, do not call common (Acts X). Therefore, that which is common, that is open to all men, and as if it is not a part of God, is called unclean. Nothing (he says) outside a man entering into him can defile him. But the things that come out of a man, those are what defile a man. A prudent reader may object and say: If what enters into the mouth does not defile a man, why do we not eat meat sacrificed to idols? And the Apostle writes: You cannot drink the cup of the Lord and the cup of demons (I Cor. X). It must therefore be known that the foods themselves, as creatures of God, are by themselves clean, but the invocation of idols and demons make them unclean.

On the Gospel of Mark
Mark 7:17
And when he had entered into the house from the crowd, his disciples asked him about the parable. And he said to them: Are you also without understanding? What had been said openly, and was clear to hear, the apostles thought was spoken in a parable, and in a manifest matter they seek a mystical understanding. And they are reproved by the Lord for thinking that what was spoken plainly was said as a parable. From this we observe that it is a fault of the listener who wishes to understand clearly spoken matters obscurely or obscure matters clearly.

On the Gospel of Mark
Mark 7:19

Do you not understand that everything entering from outside into a man cannot defile him because it does not enter his heart but his stomach, and is expelled into the latrine, purging all foods? All the passages of the Gospels among heretics and the perverse are full of scandals. And from this little statement, some accuse that the Lord, ignorant of physical disputation, thinks that all foods go into the stomach and are digested in the latrine, whereas the infused foods are immediately spread through the limbs, veins, and marrow of the nerves. Hence, we also see many who, due to a stomach defect, continually vomit, immediately expelling what they ingested after meals, and yet are corpulent because the more liquid food and drink spread through the limbs at first touch. But such men, in their desire to criticize another's lack of skill, show their own. Although the thinnest humor and liquid food, when it has been concocted and digested in the veins and limbs, descends to the lower parts through hidden pathways of the body, which the Greeks call πόρους, and goes into the latrine. He was…

Do you not understand that everything entering from outside into a man cannot defile him because it does not enter his heart but his stomach, and is expelled into the latrine, purging all foods? All the passages of the Gospels among heretics and the perverse are full of scandals. And from this little statement, some accuse that the Lord, ignorant of physical disputation, thinks that all foods go into the stomach and are digested in the latrine, whereas the infused foods are immediately spread through the limbs, veins, and marrow of the nerves. Hence, we also see many who, due to a stomach defect, continually vomit, immediately expelling what they ingested after meals, and yet are corpulent because the more liquid food and drink spread through the limbs at first touch. But such men, in their desire to criticize another's lack of skill, show their own. Although the thinnest humor and liquid food, when it has been concocted and digested in the veins and limbs, descends to the lower parts through hidden pathways of the body, which the Greeks call πόρους, and goes into the latrine. He was saying, however, that what comes out of a man defiles the man. For from within, from the heart of men, evil thoughts proceed, adulteries, fornications, murders, thefts, covetousness, and others. "From the heart," he says, "come evil thoughts." Therefore, the principal part of the soul, not according to Plato in the brain, but according to Christ in the heart, is. And those are to be refuted from this assertion who think that thoughts are instilled by the devil and not born from one's own will. The devil can be an assistant and inciter of evil thoughts, but he cannot be an author. If, however, he, always lying in wait, inflames the light spark of our thoughts with his kindlings, we should not believe that he also scrutinizes the secrets of the heart, but judges from the body's condition and gestures what we are pondering inwardly. For example, if he sees us looking frequently at a beautiful woman, he understands that the heart is wounded by the dart of love.

On the Gospel of Mark
Mark 7:24
And he could not, he said, remain hidden. For a woman, as soon as she heard about him, whose daughter had an unclean spirit, entered and fell at his feet. Now the woman was a Gentile, a Syrophoenician by birth. Typically, however, this Gentile woman, coming to the Lord with faith, represents the Church gathered from the Gentiles. She begs the Lord for her demon-possessed daughter, as for the people who do not yet believe, so that they too may be freed from the deceptions of the devil, she entreats the divine mercy. She, according to Matthew, went out from her borders, but in this Gospel, it is said that she entered to the Lord and fell at his feet, so that from both assertions it may be gathered that only those faithfully and rightly pray for the erring who abandon the dwellings of their former unbelief and transfer themselves with pious devotion into the house of the Lord, namely the Church.

On the Gospel of Mark
Mark 7:24

And entering a house, he did not want anyone to know, but he could not be hidden. It is rightly asked how it is said that the Lord did not want anyone to know his journey, yet could not be hidden. For what is it that he could not do, who, even while placed among men temporally, invisibly arranged everything that happened outside inwardly with the Father? Or for what reason is he thought to have entered the regions of Tyre and Sidon, except to free the daughter of the Syrophoenician from a demon, and through the faith of the Gentile woman to refute the disbelief of the scribes and Pharisees? But it must be faithfully and piously believed that not at all did what he did not want happen to him in this matter, but that it was shown primarily in his good works which the faithful following his journey should wish to do. For upon entering the house, he commanded the disciples not to reveal to anyone in the unknown region who he was. Nonetheless, he himself made known this entrance to the Gentile woman and to whomever he wished among the wise, he himself kindled her heart with an invisible p…

And entering a house, he did not want anyone to know, but he could not be hidden. It is rightly asked how it is said that the Lord did not want anyone to know his journey, yet could not be hidden. For what is it that he could not do, who, even while placed among men temporally, invisibly arranged everything that happened outside inwardly with the Father? Or for what reason is he thought to have entered the regions of Tyre and Sidon, except to free the daughter of the Syrophoenician from a demon, and through the faith of the Gentile woman to refute the disbelief of the scribes and Pharisees? But it must be faithfully and piously believed that not at all did what he did not want happen to him in this matter, but that it was shown primarily in his good works which the faithful following his journey should wish to do. For upon entering the house, he commanded the disciples not to reveal to anyone in the unknown region who he was. Nonetheless, he himself made known this entrance to the Gentile woman and to whomever he wished among the wise, he himself kindled her heart with an invisible prompt to seek salvation from him, so that by her example they might learn to whom the grace of healing the sick should be conferred in the exhibition of miracles, to avoid, as much as possible, human glory and favor, yet not cease from the pious work of virtue, whenever these deeds were justly deserved by the faith of the good or necessarily compelled by the unbelief of the wicked.

On the Gospel of Mark
Mark 7:24
And from there, rising, he went to the regions of Tyre and Sidon. Leaving behind the scribes and Pharisees, who were detractors, he crossed into the parts of Tyre and Sidon to cure the Tyrians and Sidonians.

On the Gospel of Mark
Mark 7:24-30

(in Marc. 2, 30) Having entered also into the house, He commanded His disciples not to betray who He was to any one in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as they could, to shrink from the glory of human praise in the showing forth of their miracles; yet they were not to cease from the pious work of virtue, when either the faith of the good justly deserved that miracles should be done, or the unfaithfulness of the wicked might necessarily compel them. For He Himself made known His entry into that place to the Gentile woman, and to whomsoever He would. (ubi sup.) The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God's ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles. There follows: For it is not meet to take the children's bread, and to cast it to the dogs. (ubi sup.) On account then of the humble and…

(in Marc. 2, 30) Having entered also into the house, He commanded His disciples not to betray who He was to any one in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as they could, to shrink from the glory of human praise in the showing forth of their miracles; yet they were not to cease from the pious work of virtue, when either the faith of the good justly deserved that miracles should be done, or the unfaithfulness of the wicked might necessarily compel them. For He Himself made known His entry into that place to the Gentile woman, and to whomsoever He would.

(ubi sup.) The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God's ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles. There follows: For it is not meet to take the children's bread, and to cast it to the dogs.

(ubi sup.) On account then of the humble and faithful saying of her mother, the devil left the daughter; here is given a precedent for catechising and baptizing infants, seeing that by the faith and the confession of the parents, infants are freed in baptism from the devil, though they can neither have knowledge in themselves, or do either good or evil.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas
Mark 7:26
And she asked, he said, him to cast out the demon from her daughter. He said to her: Let the children be filled first. As if he was speaking more clearly: It remains that even you who are of the Gentiles will attain salvation; but first it is necessary that the Jews, who by merit of the ancient election are accustomed to be called by the name of the children of God, be filled with the heavenly bread, and thus finally the food of life be given to the Gentiles.

On the Gospel of Mark
Mark 7:27

For it is not good to take the children's bread and throw it to the dogs. And she answered and said to him: Yes, Lord. For even the little dogs eat the crumbs that fall from the children’s table. The wondrous faith, patience, and humility of the Church under the persona of the Canaanite woman is being proclaimed. Faith, by which she believed that her daughter could be healed. Patience, by which she perseveres in prayers despite being ignored so many times (as Matthew writes). Humility, by which she compares herself not to dogs but to little dogs. She says, I know I do not deserve the children’s bread, nor can I take whole meals, nor sit at the table with the father; but I am content with the leftover scraps of the little dogs, so that by the humility of the crumbs I may come to the greatness of the whole bread. Wondrous reversal of things, once Israel was the son, not dogs, the order of names is changed due to the diversity of faith. Concerning them it is later said: Many dogs have surrounded me (Psalm 21). And: Beware of dogs, beware of evil workers, beware of the concision (Philipp…

For it is not good to take the children's bread and throw it to the dogs. And she answered and said to him: Yes, Lord. For even the little dogs eat the crumbs that fall from the children’s table. The wondrous faith, patience, and humility of the Church under the persona of the Canaanite woman is being proclaimed. Faith, by which she believed that her daughter could be healed. Patience, by which she perseveres in prayers despite being ignored so many times (as Matthew writes). Humility, by which she compares herself not to dogs but to little dogs. She says, I know I do not deserve the children’s bread, nor can I take whole meals, nor sit at the table with the father; but I am content with the leftover scraps of the little dogs, so that by the humility of the crumbs I may come to the greatness of the whole bread. Wondrous reversal of things, once Israel was the son, not dogs, the order of names is changed due to the diversity of faith. Concerning them it is later said: Many dogs have surrounded me (Psalm 21). And: Beware of dogs, beware of evil workers, beware of the concision (Philippians 3). Concerning us, turned from the barking of blasphemous contradiction to the grace of piety, he himself says elsewhere: And I have other sheep that are not of this fold, I must bring them also, and they will listen to my voice (John 10). It must be noted indeed that the believing woman speaks mystically, because little dogs under the table eat from the children's crumbs. The table is indeed Holy Scripture, which provides us the bread of life. Thus the Church says from here: You prepared a table before me in the presence of my enemies (Psalm 22). The children's crumbs are the inner mysteries of the Scriptures, with which the hearts of the humble are usually refreshed. About which elsewhere it is promised to the holy Church, the Prophet saying of the Lord: He makes peace in your borders, and fills you with the finest of the wheat (Psalm 147). Therefore the little dogs do not eat crusts, but crumbs of the children's bread, because those converted to the faith who were despised among the nations seek not the surface of the letter in the Scriptures, but the marrow of spiritual senses by which they might be able to progress in good deeds. And this under the table of the masters, while humbly submitted to the word of the sacred discourse, they subject all their heart and body to fulfilling what is commanded, so that by means of the merit of due humility they may be raised to hope for the rewards promised by the Lord in heaven.

On the Gospel of Mark