Chapter 1
Ver. 1: The beginning of the Gospel of Jesus Christ, the Son of God.
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Jerome, in Prolog: Mark the Evangelist, who served the priesthood in Israel,
according to the flesh a Levite, having been converted to the Lord, wrote
his Gospel in Italy, shewing in it how even his family benefited Christ. For
commencing his Gospel with the voice of the prophetic cry, he shews the
order of the election of Levi, declaring that John the son of Zachariah was
sent forth by the voice of an angel, and saying, “The beginning of the
Gospel of Jesus Christ, the Son of God.”
Pseudo-Jerome: The Greek word ‘Evangelium’ means good tidings, in Latin it
is explained, ‘bona annunciatio,’ or, the good news; these terms properly
belong to the kingdom of God and to the remission of sins; for the Gospel is
that by which comes the redemption of the faithful and the beatitude of the
saints.
But the four Gospels are one, and one Gospel in four. In Hebrew, His name is
Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek,
Messias in Hebrew, Unctus in Latin, that is, King and Priest.
Bede, in Marc., i, 1: The beginning of this Gospel should be compared with
that of Matthew, in which it is said, “The book of the generation of Jesus
Christ, the Son of David, the Son of Abraham.” But here He is called “the
Son of God.”
Now from both we must understand one Lord Jesus Christ, Son of God, and of
man. And fitly the first Evangelist names Him “Son of man,” the second, “Son
of God,” that from less things our sense may by degrees mount up to greater,
and by faith and the sacraments of the human nature assumed, rise to the
acknowledgment of His divine eternity.
Fitly also did He, who was about to describe His human generation, begin
with a son of man, namely, David or Abraham. Fitly again, he who was
beginning his book with the first preaching of the Gospel, chose rather to
call Jesus Christ, “the Son of God;” for it belonged to the human nature to
take upon Him the reality of our flesh, of the race of the patriarchs, and
it was the work of Divine power to preach the Gospel to the world.
Hilary, de Trin., iii, 11: He has testified, that Christ was the Son of God,
not in name only, but by His own proper nature. We are the sons of God, but
He is not a son as we are; for He is the very and proper Son, by origin, not
by adoption; in truth, not in name; by birth, not by creation.
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2. As it is written in the Prophets, “Behold, I send my messenger before thy
face, which shall prepare thy way before thee.” [Mal 3:1]
3. “The voice of one crying in the wilderness, Prepare ye the way of the
Lord, make his paths straight.” [Isa 40:3]
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Bede: Being about to write his Gospel, Mark rightly puts first the
testimonies of the Prophets, that he might notify to all, that what he
should write was to be received without scruple of doubt, in that he shewed
that these things were beforehand foretold by the Prophets. At once, by one
and the same beginning of his Gospel, he prepared the Jews, who had received
the Law and the Prophets, for receiving the grace of the Gospel, and those
sacraments, which their own prophecies had foretold; and he also calls upon
the Gentiles, who came to the Lord by publishing of the Gospel, to receive
and venerate the authority of the Law and the Prophets; whence he says, “As
it is written in the prophet Isaiah, Behold, &c.”
Jerome: Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but
in Malachi, the last of the twelve prophets.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But it may be said that it is a
mistake of the writer. Otherwise it may be said that he has compressed into
one, two prophecies delivered in different places by two prophets; for in
the prophet Isaiah it is written after the story of Hezekiah, “The voice of
one crying in the wilderness;” but in Malachi, “Behold, I send mine
angel.”
The Evangelist therefore, taking parts of two prophecies, has put them down
as spoken by Isaiah, and refers them here to one passage, without
mentioning, however, by whom it is said, “Behold, I send mine angel.”
Pseudo-Aug., Quaest. nov. et vet. Test. lvii: For knowing that all things
are to be referred to their author, he has brought these sayings back to
Isaiah, who was the first to intimate the sense.
Lastly, after the words of Malachi, he immediately subjoins, “The voice of
one crying in the wilderness,” in order to connect the words of each
prophet, belonging as they do to one meaning, under the person of the elder
prophet.
Bede: Or otherwise, we must understand, that although these words are not
found in Isaiah, still the sense of them is found in many other places, and
most clearly in this which he has subjoined, “The voice of one crying in the
wilderness.” For that which Malachi has called, the angel to be sent before
the face of the Lord, to prepare His way, is the same thing as Isaiah has
said is to be heard, “the voice of one crying in the wilderness, saying,
Prepare ye the way of the Lord.”
But in each sentence alike, the way of the Lord to be prepared is
proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in
writing his Gospel, instead of Malachi, as often happens; which he would,
however, without doubt correct, at least when reminded by other persons, who
might read his work whilst he was yet in the flesh; unless he though that,
since his memory was then ruled by the Holy Spirit, it was not without a
purpose that the name of one prophet had occurred to him instead of another.
For thus whatsoever things the Holy Spirit spoke by the prophets are implied
each to have belonged to all, and all to each.
Jerome: By Malachi, therefore, the voice of the Holy Spirit resounds to the
Father concerning the Son, who is the countenance of the Father by which He
has been known.
Bede: But John is called an angel not by community of nature, according to
the heresy of Origen [ed. note: Origen taught that all rational beings,
angels, devils, and men, were of one nature, differing only in rank and
condition, according to their deserts (in Joan, tom. ii, 17) and capable of
change: that men had once been angels: that angels took human nature to
serve man, and that St. John Baptist was an angel, quoting this text. (in
Joan, ii, 25.) v Huet, Orig. II, qu. 5, No. 14, 24, 25], but by the dignity
of his office; for angel in Greek is in Latin, nuntius (note: messenger), by
which name that man is rightly called, who was sent by God, that he might
bear witness of the light, and announce to the world the Lord, coming in the
flesh; since it is evident that all who are priests may be their office of
preaching the Gospel be called angels, as the prophet Malachi says, “The
lips of the priest keep knowledge, and they seek the law at his mouth,
because he is the Angel of the Lord of hosts.” [Mal 2:7]
Theophylact: The Forerunner of Christ, therefore, is call an angel, on
account of his angelic life and lofty reverence. Again, where he says,
“Before thy face,” it is as if he said, Thy messenger is near thee: whence
is shewn the intimate connection of the Forerunner with Christ; for those
walk next to kings who are their greatest friends.
There follows, “Who will prepare thy way before thee.”
For by baptism he prepared the minds of the Jews to receive Christ.
Pseudo-Jerome: Or, “the way of the Lord,” by which He comes into men, in
penitence, by which God comes down to us, and we mount up to Him. And for
this reason the beginning of John’s preaching was, “Repent ye.”
Bede: But as John might be called an angel, because he went before the face
of the Lord by his preaching, so he might also be rightly called a voice,
because, by his sound, he preceded the Word of the Lord.
Wherefore there follows, “The voice of one crying, &c.”
For it is an acknowledged thing that the Only-Begotten Son is called the
Word of the Father, and even we, from having uttered words ourselves, know
that the voice sounds first, in order that the word may afterwards by heard.
Pseudo-Jerome: But it is called “the voice of one crying,” for we are wont
to use a cry to deaf persons, and to those afar off, or when we are
indignant, all which things we know applied to the Jews; for “salvation is
far from the wicked,” and they “stopped their ears like deaf adders,” and
deserved to hear “indignation, and wrath, and tribulation” from Christ.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But the prophecy, by saying, “In
the wilderness,” plainly shews that the divine teaching was not in
Jerusalem, but in the wilderness, which was fulfilled to the letter by John
the Baptist in the wilderness of Jordan, preaching the healthful appearing
of the Word of God.
The word of prophecy also shews, that besides the wilderness, which was
pointed out by Moses, where he made paths, there was another wilderness, in
which it proclaimed that the salvation of Christ was present.
Pseudo-Jerome: Or else the voice and the cry is in the desert, because they
were deserted by the Spirit of God, as a house empty, and swept out;
deserted also by prophet, priest, and king.
Bede: What he cried is revealed, in that which is subjoined, “Prepare ye the
way of the Lord, make his paths straight.” For whosoever preaches a right
faith and good works, what else does he but prepare the way for the Lord’s
coming to the hearts of His hearers, that the power of grace might penetrate
these hearts, and the light of truth shine in them? And the paths he makes
straight, when he forms pure thoughts in the soul by the word of preaching.
Pseudo-Jerome: Or else, “Prepare ye the way of the Lord,” that is, act out
repentance and preach it; “make his paths straight,” that walking in the
royal road, we may love our neighbours as ourselves, and ourselves as our
neighbours. For he who loves himself, and loves not his neighbour, turns
aside to the right; for many act well, and do not correct their neighbour
well, as Eli.
He, on the other hand, who, hating himself, loves his neighbour, turns aside
to the left; for many, for instance, rebuke well, but act not well
themselves, as did the Scribes and Pharisees.
“Paths” are mentioned after the “way” because moral commands are laid open
after penitence.
Theophylact: Or, the “way” is the New Testament, and the “paths” are the
Old, because it is a trodden path. For it was necessary to be prepared for
the way, that is, for the New Testament; but it was right that the paths of
the Old Testament should be straightened.
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4. John did baptize in the wilderness, and preach the baptism of repentance
for the remission of sins.
5. And there went out unto him all the land of Judaea, and they of
Jerusalem, and were all baptized of him in the river of Jordan, confessing
their sins.
6. And John was clothed with camel’s hair, and with a girdle of a skin about
his loins; and he did eat locusts and wild honey;
7. And preached, saying, “There cometh one mightier than I after me, the
latchet of whose shoes I am not worthy to stoop down and unloose.
8. I indeed have baptized you with water: but he shall baptize you with the
Holy Ghost.”
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Pseudo-Jerome: According to the above-mentioned prophecy of Isaiah, the way
of the Lord is prepared by John, through faith, baptism, and penitence; the
paths are made straight by the rough marks of the hair-cloth garment, the
girdle of skin, the feeding on locusts and wild honey, and the most lowly
voice; whence it is said, “John was in the wilderness.”
For John and Jesus seek what is lost in the wilderness; where the devil
conquered, there he is conquered; where man fell, there he rises up.
But the name, John, means the grace of God, and the narrative begins with
grace. For it goes on to say, “baptizing.” For by baptism grace is given,
seeing that by baptism sins are freely remitted.
But what is brought to perfection by the bridegroom is introduced by the
friend of the bridegroom. Thus catechumens, (which word means persons
instructed,) begin by the ministry of the priest, receive the chrism from
the bishop [ed. note: “Chrismantur.” Chrism in the Roman Church, was applied
twice; at Baptism, and more solemnly to the forehead by the Bishop at
Confirmation. In the Eastern Church, it was only given once, at
Confirmation, and by the Bishop only. In the French Church, it was given
once, usually at Baptism, by the Priest, but if for any reason omitted, by
the Bishop at Confirmation, see Bingham, Antiq. b., xii, e. 2, 2].
And to shew this, it is subjoined, “And preaching the baptism of repentance,
&c.”
Bede: It is evident that John not only preached, but also gave to some the
baptism of repentance; but he could not give baptism for the remission of
sins [ed. note: vol 1, p. 97, note A]. For the remission of sins is only
given to us by the baptism of Christ. It is therefore only said, “Preaching
the baptism of repentance for the remission of sins;” for he “preached” a
baptism which could remit sins, since he could not give it.
Wherefore as he was the forerunner of the Incarnate Word of the Father, by
the word of his preaching, so by his baptism, which could not remit sins, he
preceded that baptism, of penitence, by which sins are remitted.
Theophylact: The baptism of John had not remission of sins, but only brought
men to penitence. He preached therefore the baptism of repentance, that is,
he preached that to which the baptism of penitence led, namely, remission of
sins, that they who in penitence received Christ, might receive Him to the
remission of their sins.
Pseudo-Jerome: Now by John as by the bridegroom’s friend, the bride is
brought to Christ, as by a servant Rebecca was brought to Isaac [Gen 24:61];
wherefore there follows, “And there went out to him all, &c. For “confession
and beauty are in his presence,” [Ps 96:6] that is, the presence of the
bridegroom. And the bride leaping down from her camel signifies the Church,
who humbles herself on seeing her husband Isaac, that is, Christ. But the
interpretation of Jordan, where sins are washed away, in ‘an alien
descent.’ For we heretofore aliens to God by pride, are by the sign of
Baptism made lowly, and thus exalted on high [ed. note: see St. Cyril of
Jerus., Cat. xx, 4-7].
Bede: An example of confessing their sins and of promising to lead a new
life, is held out to those who desire to be baptized, by those words which
follow, “confessing their sins.”
Chrys.” Because indeed John preached repentance, he wore the marks of
repentance in his garment and in his food.
Wherefore there follow, “And John was clothed in camel’s hair.”
Bede: It says, clothed in a garment of hair, not in woollen clothes; the
former is the mark of an austere garb, the latter of effeminate luxury. But
the girdle of skins, with which he was girt, like Elias, is a mark of
mortification. And this meat, “locusts and wild honey,” is suited to a
dweller in the wilderness, so that his object in eating was not the
deliciousness of meats, but the satisfying of the necessity of human flesh.
Pseudo-Jerome: The dress of John, his food, and employment, signifies the
austere life of preachers, and that future nations are to be joined to the
grace of God, which is John, both in their minds and in externals. For by
camel’s hair, is meant the rich among the nations; and by the girdle of
skin, the poor, dead to the world; and by the wandering locusts, the wise
men of this world; who, leaving the dry stalks to the Jews, draw off with
their legs the mystic grain, and in the warmth of their faith leap up
towards heaven; and the faithful, being inspired by the wild honey, are
full-fed from the untilled wood.
Theophylact: Or else; The garment of “camel’s hair” was significative of
grief, for John pointed out, that he who repented should mourn. For
sackcloth signifies grief; but the girdle of skins shews the dead state of
the Jewish people. The food also of John not only denotes abstinence, but
also shews forth the intellectual food, which the people then were eating,
without understanding any thing lofty, but continually raising themselves on
high, and again sinking to the earth.
For such is the nature of locusts, leaping on high and again falling. In the
same way the people ate honey, which had come from bees, that is, from the
prophets; it was not however domestic, but wild, for the Jews had the
Scriptures, which are as honey, but did not rightly understand them.
Gregory, Moral., xxxi, 25: Or, by the kind itself of his food he pointed out
the Lord, of whom he was the forerunner; for in that our Lord took to
Himself the sweetness of the barren Gentiles, he ate wild honey. In that He
in His own person partly converted the Jews, He received locusts for His
food, which suddenly leaping up, at once fall to the ground. For the Jews
leaped up when they promised to fulfil the precepts of the Lord; but they
fell to the ground when, by their evil works, they affirmed that they had
not heard them. They made therefore a leap upwards in words, and fell down
by their actions.
Bede: The dress and food of John may also express of what kind was his
inward walk. For he used a dress more austere than was usual, because he did
not encourage the life of sinners by flattery, but chid them by the vigour
of his rough rebuke; he had a girdle of skin round his loins, for he was
one, “who crucified his flesh with the affections and lusts.” [Gal 5:24] He
used to eat locusts and wild honey, because his preaching had some sweetness
for the multitude, whilst the people debated whether he was the Christ
himself or not; but this soon came to an end, when his hearers understood
that he was not the Christ, but the forerunner and prophet of Christ. For in
honey there is sweetness, in locusts swiftness of flight.
Whence there follows, “And he preached, saying, there cometh one mightier
than I after me.”
Gloss.: He said this to do away with the opinion of the crowd, who thought
that he was the Christ; but he announces that Christ is “mightier than
he,” he was to remit sins, which he himself could not do.
Pseudo-Jerome: Who again is mightier than the grace, by which sins are
washed away, which John signifies? He who seven times and seventy times
seven remits sins [Matt 18:22]. Grace indeed comes first, but remits sins
once only by baptism, but mercy reaches to the wretched from Adam up to
Christ through seventy-seven generations, and up to one hundred and
forty-four thousand.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But lest he should be thought to
say this by way of comparing himself to Christ, he subjoins, “Of whom I am
not worthy, &c.”
It is not however the same thing to loose the shoe-latchet, which Mark here
says, and to carry his shoes, which Matthew says. And indeed the Evangelists
following the order of the narrative, and not able to err in any thing, say
that John spoke each of these sayings in a different sense. But commentators
on this passage have expounded each in a different way.
For he means by the latchet, the tie of the shoe. He says this therefore to
extol the excellence of the power of Christ, and the greatness of His
divinity; as if he said, Not even in the station of his servant am I worthy
to be reckoned.
For it is a great thing to contemplate, as it were stooping down, those
things which belong to the body of Christ, and to see from below the image
of things above, and to untie each of those mysteries, about the Incarnation
of Christ, which cannot be unravelled.
Pseudo-Jerome: The shoe is in the extremity of the body; for in the end the
Incarnate Saviour is coming for justice, whence it is said by the prophet,
“Over Edom will I cast out my shoe.” [Ps 60:9]
Gregory: Shoes also are made from the skins of dead animals. The Lord,
therefore, coming incarnate, appeared as it were with shoes on His feet, for
He assumed in His divinity the dead skins of our corruption. Or else; it was
a custom among the ancients, that if a man refused to take as his wife the
woman whom he ought to take, he who offered himself as her husband by right
of kindred took off that man’s shoe.
Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as
if he said openly, I cannot make bare the feet of the Redeemer, for I usurp
not the name of the Bridegroom, a thing which is above my deserts.
Theophylact: Some persons also understand it thus; all who came to John, and
were baptized, through penitence were loosed from the bands of their sins by
believing in Christ. John then in this way loosed the shoe-latchet of all
the others, that is, the bands of sin. But Christ’s shoe-latchet he was not
able to unloose, because he found no sin in Him.
Bede: Thus then John proclaims the Lord not yet as God, or the Son of God,
but only as a man mightier than himself. For his ignorant hearers were not
yet capable of receiving the hidden things of so great a Sacrament, that the
eternal Son of God, having taken upon Him the nature of man, had been lately
born into the world of a virgin; but gradually by the acknowledgment of His
glorified lowliness, they were to be introduced to the belief of His Divine
Eternity. To these words, however, he subjoins, as if covertly declaring
that he was the true God, “I baptize you with water, but he shall baptize
you with the Holy Ghost.” For who can doubt that none other but God can give
the grace of the Holy Ghost.
Jerome: For what is the difference between water and the Holy Ghost, who was
borne over the face of the waters? Water is the ministry of man; but the
Spirit is ministered by God.
Bede: Now we are baptized by the Lord in the Holy Ghost, not only when in
the day of our baptism, we are washed in the fount of life, to the remission
of our sins, but also daily by the grace of the same Spirit we are inflamed,
to do those things which please God.
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9. And it came to pass in those days, that Jesus came from Nazareth of
Galilee, and was baptized of John in Jordan.
10. And straightway coming up out of the water, he saw the heavens opened,
and the Spirit like a dove descending upon him:
11. And there came a voice from heaven, saying, “Thou art My beloved Son, in
whom I am well pleased.”
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Pseudo-Jerome: Mark the Evangelist, like a hart, longing after the fountains
of water, leaps forward over places, smooth and steep; and, as a bee laden
with honey, he sips the tops of the flowers.
Wherefore he hath shewn us in his narrative Jesus coming from Nazareth,
saying, “And it came to pass in those days, &c.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Forasmuch as He was ordaining a
new baptism, He came to the baptism of John, which, in respect of His own
baptism, was incomplete, but different from the Jewish baptism, as being
between both. He did this that He might shew, by the nature of His baptism,
that He was not baptized for the remission of sins, nor as wanting the
reception of the Holy Ghost: for the baptism of John was destitute of both
these.
But He was baptized that He might be made known to all, that they might
believe on Him and “fulfil all righteousness,” which is “keeping of the
commandments:” for it has been commanded to men that they should submit to
the Prophet’s baptism.
Bede, in Marc., i, 4: He was baptized, that by being baptized Himself He
might shew His approval of John’s baptism [ed. note: vol i, pl 109, note h],
and that, by sanctifying the waters of Jordan through the descent of the
dove, He might shew the coming of the Holy Ghost in the laver of believers.
Whence there follows, “And straightway coming up out of the water, he saw
the heavens opened, and the Holy Spirit like a dove descending, and resting
upon him.”
But the heavens are opened, not by the unclosing of the elements, but to the
eyes of the spirit, to which Ezekiel in the beginning of his book relates
that they were opened; or that His seeing the heavens opened after baptism
was done for our sakes, to whom the door of the kingdom of heaven is opened
by the laver of regeneration.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, that from heaven
sanctification might be given to men, and earthly things be joined to
heavenly. But the Holy Spirit is said to have descended upon Him, not as if
He then first came to Him, for He never had left Him; but that He might shew
forth the Christ, Who was preached by John, and point Him out to all, as it
were by the finger of faith.
Bede: This event also, in which the Holy Ghost was seen to come down upon
baptism, was a sign of spiritual grace to be given to us in baptism.
Pseudo-Jerome: But this is the anointing of Christ according to the flesh,
namely, the Holy Ghost, of which anointing it is said, “God, even thy God,
hath anointed thee with the oil of gladness above thy fellows.” [Ps 45:7]
Bede: Well indeed in the shape of a dove did the Holy Ghost come down, for
it is an animal of great simplicity, and far removed from the malice of
gall, that in a figure He might shew us that He looks out for simple hearts,
and deigns not to dwell in the minds of the wicked.
Pseudo-Jerome: Again, the Holy Ghost came down in the shape of a dove,
because in the Canticles it is sung of the Church: “My bride, my love, my
beloved, my dove.”
“Bride” in the Patriarchs, “love” in the Prophets, “near of kin” in Joseph
and Mary, “beloved” in John the Baptist, “dove” in Christ and His Apostles:
to whom it is said, “Be ye wise as serpents, and harmless as doves.” [Matt.
10:16]
Bede: Now the Dove sat on the head of Jesus, lest any one should think that
the voice of the Father was addressed to John and not to Christ. And well
did he add, “abiding on Him;” for this is peculiar to Christ, that the Holy
Ghost once filling Him should never leave Him.
For sometimes to His faithful disciples the grace of the Spirit is conferred
for signs of virtue, and for the working of miracles, sometimes it is taken
away; though for the working of piety and righteousness, for the
preservation of love to God and to one’s neighbour, the grace of the Spirit
is never absent.
But the voice of the Father shewed that He Himself, who came to John to be
baptized with the other, was the very Son of God, willing to baptize with
the Holy Spirit, whence there follows, “And there came a voice from heaven,
Thou art my beloved Son, in thee I am well pleased.” Not that this informed
the Son Himself of a thing of which He was ignorant, but it shews to us what
we ought to believe.
Augustine, de Con. Ev., ii, 14: Wherefore Matthew relates that the voice
said, “This is my beloved Son;” for he wished to shew that the words, “This
is My Son,” were in fact said, that thus the persons who heard it might know
that He, and not another, was the Son of God.
But if you ask which of these two sounded forth in that voice, take which
you will, only remember, that the Evangelists, though not relating the same
form of speaking, relate the same meaning. And that God delighted Himself in
His Son, we are reminded in these words, “In thee I am well pleased.”
Bede: The same voice has taught us, that we also, by the water of cleansing,
and by the Spirit of sanctification, may be made the sons of God. The
mystery of the Trinity also is shewn forth in the baptism; the Son is
baptized, the Spirit comes down in the shape of a dove, the voice of the
Father bearing witness to the Son is heard.
Pseudo-Jerome: Morally also it may be interpreted; we also, drawn aside from
the fleeting world by the smell and purity of flowers, run with the young
maidens after the bridegroom, and are washed in the sacrament of baptism,
from the two fountains of the love of God, and of our neighbour, by the
grace of remission, and mounting up by hope gaze upon heavenly mysteries
with the eyes of a clean heart.
Then we receive in a contrite and lowly spirit, with simplicity of heart,
the Holy Spirit, who comes down to the meek, and abides in us, by the
never-failing charity. And the voice of the Lord from heaven is directed to
us the beloved of God; “Blessed are the peacemakers, for they shall be
called the sons of God;” [Matt. 5:9] and then the Father, with the Son and
the Holy Spirit, is well-pleased with us, when we are made one spirit with
God.
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12. And immediately the spirit driveth Him into the wilderness.
13. And He was there in the wilderness forty days, tempted of Satan; and was
with the wild beasts; and the angels ministered unto Him.
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Chrys., Hom. in Matt., xiii: Because all that Christ did and suffered was
for our teaching, He began after His baptism to dwell in the wilderness, and
fought against the devil, that every baptized person might patiently sustain
greater temptations after His baptism, nor be troubled, as if this which
happened to Him was contrary to His expectation, but might bear up against
all things, and come off conqueror.
For although God allows that we should be tempted for many other reasons,
yet for this cause also He allows it, that we may know, that man when
tempted is placed in a station of greater honour. For the Devil approaches
not save where he has beheld one set in a place of greater honour; and
therefore it is said, “And immediately the Spirit drove Him into the
wilderness.”
And the reason why He does not simply say that He went into the wilderness,
but was driven, is that thou mayest understand that it was done according to
the word of Divine Providence. By which also He shews that no man should
thrust himself into temptation, but that those who from some other state are
as it were driven into temptation, remain conquerors.
Bede, in Marc., 1, 5: And that no one might doubt, by what spirit he said
that Christ was driven into the wilderness, Luke has on purpose premised,
that “Jesus being full of the Spirit returned from Jordan, “ and then has
added, “and was led by the Spirit into the wilderness;” lest the evil spirit
should be thought to have any power over Him, who, being full of the Holy
Spirit, departed whither He was willing to go, and did what He was willing
to do.
Chrys., in Matt., Hom., xiii: But the Spirit drove Him into the wilderness,
because He designed to provoke the devil to tempt Him, and thus gave Him an
opportunity not only by hunger, but also by the place. For then most of all
does the devil thrust himself in, when he sees men remaining solitary.
Bede: But He retires into the desert that He may teach us that, leaving the
allurements of the world, and the company of the wicked, we should in all
things obey the Divine commands.
He is left alone and tempted by the devil, that He might teach us, “that all
that will live godly in Christ Jesus shall suffer persecution;” [2 Tim 3:12]
whence it follows, “And He was in the wilderness forty days and forty
nights, and was tempted of Satan.”
But He was tempted forty days and forty nights that He might shew us that as
long as we live here and serve God, whether prosperity smile upon us, which
is meant by the day, or adversity smite us, which agrees with the figure of
night, at all times our adversary is at hand, who ceases not to trouble our
way by temptations.
For “the forty days and forty nights” imply the whole time of this world,
for the globe in which we are serving God is divided into four quarters.
Again, there are Ten Commandments, by observing which we fight against our
enemy, but four times ten are forty.
There follows, “and He was with the wild beasts.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But He says this to shew of what
nature was the wilderness, for it was impassable by man and full of wild
beasts.
It goes on; “and angels ministered unto Him.” For after temptation, and a
victory against the devil, He worked the salvation of man. And thus the
Apostle says, “Angels are sent to minister for them who shall be heirs of
salvation.” [Heb 1:14]
We must also observe, that to those who conquer in temptation angels stand
near and minister.
Bede: Consider also that Christ dwells among the wild beasts as man, but, as
God, uses the ministry of Angels. Thus, when in the solitude of a holy life
we bear with unpolluted mind the bestial manners of men, we merit to have
the ministry of Angels, by whom, when freed from the body, we shall be
transferred to everlasting happiness.
Pseudo-Jerome: Or then the beasts dwell with us in peace, as in the ark
clean animals with the unclean, when the flesh lusts not against the spirit.
After this, ministering Angels are sent to us, that they may give answers
and comforts to hearts that watch.
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14. Now after that John was put in prison, Jesus came into Galilee,
preaching the Gospel of the kingdom of God,
15. And saying, “The time is fulfilled, and the kingdom of God is at hand:
repent ye, and believe the Gospel.”
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Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Evangelist Mark follows
Matthew in his order, and therefore after having said that Angels minister,
he subjoins, “But after that John was put into prison, Jesus came, &c.”
After the temptation and the ministry of Angels, He goes back into Galilee,
teaching us not to resist the violence of evil men.
Theophylact: And to shew us that in persecutions we ought to retire, and not
to await them; but when we fall into them, we must sustain them.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He retired also that He might
keep Himself for teaching and for healing, before He suffered, and after
fulfilling all these things, might become obedient unto death.
Bede: John being put in prison, fitly does the Lord begin to preach:
wherefore there follows, “Preaching the Gospel, &c.” For when the Law
ceases, the Gospel arises in its steps.
Pseudo-Jerome: When the shadow ceases, the truth comes on; first, John in
prison, the Law in Judaea; then, Jesus in Galilee, Paul among the Gentiles
preaching the Gospel of the kingdom. For to an earthly kingdom succeeds
poverty, to the poverty of Christians is given an everlasting kingdom; but
earthly honour is like the foam of water, or smoke, or sleep.
Bede: Let no one, however, suppose that the putting of John in prison took
place immediately after the forty days’ temptation and the fast of the Lord;
for whosoever reads the Gospel of John will find, that the Lord taught many
things before the putting of John in prison, and also did many miracles; for
you have in his Gospel, “This beginning of miracles did Jesus;” [John 2:11]
and afterwards, “for John was not yet cast into prison.” [John 3:24]
Now it is said that when John read the books of Matthew, Mark, and Luke, he
approved indeed the text of the history, and affirmed that they had spoken
truth, but said that they had composed the history of only one year after
John was cast into prison, in which year also he suffered. Passing over then
the year of which the transactions had been published by the three others,
he related the events of the former period, before John was cast into
prison.
When therefore Mark had said that “Jesus came into Galilee, preaching the
Gospel of the kingdom,” he subjoins, “saying, Since the time is fulfilled,
&c.”
Pseudo-Chrys., vict. Ant. Cat. in Marc.: Since then the time was fulfilled,
“when the fulness of times was come, and God sent His son,” it was fitting
that the race of man should obtain the last dispensation of God. And
therefore he says, “for the kingdom of heaven is at hand.”
Origen, in Matt., tom. x, 14: But the kingdom of God is essentially the same
as the kingdom of heaven, though they differ in idea. [ed. note: see Origen,
de Orat. 25, 26 in Matt. t 12.14 (?)]
For by the kingdom of God is to be understood that in which God reigns; and
this in truth is in the region of the living, where, seeing God face to
face, they will abide in the good things now promised to them; whether by
this region one chooses to understand Love, or some other confirmation [ed.
note: By ‘confirmation,’ seems to be meant the perfecting of spiritual
natures; see Thomas Aq., Summa Theologica, part 1, Q62, Art 1. It answers to
(greek word) as used by St. Basil; de Sp. S 16] of those who put on the
likeness of things above, which are signified by the heavens. [ed. note:
“Coeli” is commonly interpreted of the Angels, by the Fathers.]
For it is clear [ed. note: see Chrys., in Matt., Hom. 19 in c. 6,9] enough
that the kingdom of God is confined neither by place nor by time.
Theophylact: Or else, the Lord means that the time of the Law is complete;
as if He said, Up to this time the Law was at work; from this time the
kingdom of God will work, that is, a conversation according to the Gospel,
which is with reason likened to the kingdom of heaven. For when you see a
man clothed in flesh living according to the Gospel, do you not say that he
has the kingdom of heaven, which “is not meat and drink, but righteousness
and peace and joy in the Holy Ghost?” [Rom 14:17]
The next word is, “Repent.”
Pseudo-Jerome: For he must repent, who would keep close to eternal good,
that is, to the kingdom of God. For he who would have the kernel, breaks the
shell; the sweetness of the apple makes up for the bitterness of its root;
the hope of gain makes the dangers of the sea pleasant; the hope of health
takes away from the painfulness of medicine.
They are able worthily to proclaim the preaching of Christ who have deserved
to attain to the reward of forgiveness; and therefore after He has said,
“Repent,” He subjoins, “and believe the Gospel.” For unless ye have
believed, ye shall not understand.
Bede: “Repent,” therefore, “and believe;” that is, renounce dead works; for
of what use is believing without good works? The merit of good works does
not, however, bring to faith, but faith begins, that good works may follow.
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16. Now as He walked by the sea of Galilee, He saw Simon, and Andrew his
brother, casting a net into the sea; for they were fishers.
17. And Jesus said unto them, “Come ye after Me, and I will make you to
become fishers of men.”
18. And straightway they forsook their nets, and followed Him.
19. And when He had gone a little farther thence, He saw James, the son of
Zebedee, and John, his brother, who also were in the ship mending their
nets.
20. And straightway He called them: and they left their father Zebedee in
the ship with the hired servants, and went after Him.
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Gloss.: The Evangelist, having mentioned the preaching of Christ to the
multitude, goes on to the calling of the disciples, whom He made ministers
of His preaching, whence it follows, “And passing along the sea of Galilee,
&c.”
Theophylact: As the Evangelist John relates, Peter and Andrew were disciples
of the Forerunner, but seeing that John had borne witness to Jesus, they
joined themselves to him; afterwards, grieving that John had been cast into
prison, they returned to their trade.
Wherefore there follows, “casting nets into the sea, for they were
fishers.”
Look then upon them, living on their own labours, not on the fruits of
iniquity; for such men were worthy to become the first disciples of Christ;
whence it is subjoined, “And Jesus said unto them, Come ye after Me.”
Now He calls them for the second time; for this is the second calling in
respect of that, of which we read in John. But it is shewn to what they were
called, when it is added, “I will make you become fishers of men.”
Remig.: For by the net of holy preaching they drew fish, that is, men, from
the depths of the sea, that is, of infidelity, to the light of faith.
Wonderful indeed is this fishing! for fishes when they are caught, soon
after die; when men are caught by the word of preaching, they rather are
made alive.
Bede, in Marc., 1, 6: Now fishers and unlettered men are sent to preach,
that the faith of believers might be thought to lie in the power of God, not
in eloquence or in learning. It goes on to say, “and immediately they left
their nets, and followed Him.”
Theophylact: For we must not allow any time to lapse, but at once follow the
Lord. After these again, He catches James and John, because they also,
though poor, supported the old age of their father.
Wherefore there follows, “And when He had gone a little farther thence, He
saw James, the son of Zebedee, &c.”
But they left their father, because he would have hindered them in following
Christ. Do thou, also, when thou art hindered by thy parents, leave them,
and come to God. It is shewn by this that Zebedee was not a believer; but
the mother of the Apostles believed, for she followed Christ, when Zebedee
was dead.
Bede: It may be asked, how he could call two fishers from each of the boats,
(first, Peter and Andrew, then having gone a little further, the two others,
sons of Zebedee,) when Luke says that James and John were called to help
Peter and Andrew, and that it was to Peter only that Christ said, “Fear not,
from this time thou shalt catch men;” [Luke 5:!0] he also says, that “at the
same time, when they had brought their ships to land, they followed Him.”
We must therefore understand that the transaction which Luke intimates
happened first, and afterwards that they, as their custom was, had returned
to their fishing. So that what Mark here relates happened afterwards; for in
this case they followed the Lord, without drawing their boats ashore, (which
they would have done had they meant to return,) and followed Him, as one
calling them, and ordering them to follow.
Pseudo-Jerome: Further, we are mystically carried away to heaven, like
Elias, by this chariot, drawn by these fishers, as by four horses. On these
four corner-stones the first Church is built; in these, as in the four
Hebrew letters, we acknowledge the tetragrammation, the name of the Lord, we
who are commanded, after their example, to “hear” the voice of the Lord, and
“to forget” the “people” of wickedness, and “the house of our fathers’ ” [Ps
45:10] conversation, which is folly before God, and the spider’s net, in the
meshes of which we, like gnats, were all but fallen, and were confined by
things vain as the air, which hangs on nothing; loathing also the ship of
our former walk.
For Adam, our forefather according to the flesh, is clothed with the skins
of dead beasts; but now, having put off the old man, with his deeds,
following the new man we are clothed with those skins of Solomon, with which
the bride rejoices that she has been made beautiful [Song of Songs, 1:4].
Again, Simon, means obedient; Andrew, manly; James, supplanter [ed. note:
Cf. vol i, 139, 140, 364]; John, grace; by which four names, we are knit
together into God’s host [ed. note: Al. ‘in imaginem’] ; by obedience, that
we may listen; by manliness, that we do battle; by overthrowing, that we may
persevere; by grace, that we may be preserved. Which four virtues are called
cardinal; for by prudence, we obey; by justice, we bear ourselves manfully;
by temperance, we tread the serpent underfoot; by fortitude, we earn the
grace of God.
Theophylact: We must know also, that action is first called, then
contemplation; for Peter is the type of the active life, for he was more
ardent than the others, just as the active life is the more bustling; but
John is the type of the contemplative life, for he speaks more fully of
divine things.
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21. And they went into Capernaum; and straightway on the sabbath day He
entered into the synagogue, and taught.
22. And they were astonished as His doctrine: for He taught them as one that
had authority, and not as the Scribes.
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Pseudo-Jerome: Mark, arranging the sayings of the Gospel as they were in his
own mind, not in themselves, quits the order of the history, and follows the
order of the mysteries.
Wherefore he relates the first miracle on the sabbath day, saying, “And they
go into Capernaum.”
Theophylact: Quitting Nazareth. Now on the sabbath day, when the Scribes
were gathered together, He entered into a synagogue, and taught.
Wherefore there follows, “And straightway on the sabbath day, having entered
into the synagogue, He taught them.”
For this end the Law commanded them to give themselves up to rest on the
sabbath day, that they might meet together to attend to sacred reading.
Again, Christ taught them by rebuke, not by flattery as did the Pharisees;
wherefore it says, “And they were astonished at His doctrine; for He taught
them as one having power, and not as the Scribes.”
He taught them also in power, transforming men to good, and He threatened
punishment to those who did not believe on Him.
Bede: The Scribes themselves taught the people what was written in Moses and
the Prophets; but Jesus as the God and Lord of Moses, himself, by the
freedom of His own will, either added those things which appeared wanting in
the Law, or altered things as He preached to the people; as we read in
Matthew, “It was said to them of old time, but I say unto you.” [Matt. 5:27]
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23. And there was in their synagogue a man with an unclean spirit; and he
cried out,
24. Saying, “Let us alone; what have we to do with Thee, Thou Jesus of
Nazareth? art Thou come to destroy us? I know Thee who Thou art, the Holy
One of God.”
25. And Jesus rebuked him, saying, “Hold thy peace, and come out of him.”
26. And when the unclean spirit had torn him, and cried with a loud voice,
he came out of him.
27. And they were all amazed, insomuch that they questioned among
themselves, saying, “What thing is this? what new doctrine is this? for with
authority commandeth he even the unclean spirits, and they do obey him.”
28. And immediately His fame spread abroad throughout all the region round
about Galilee.
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Bede, in Marc., 1, 7: Since by the envy of the devil death first entered
into the world, it was right that the medicine of healing should first work
against the author of death; and therefore it is said, “And there was in
their synagogue a man, &c.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The word, Spirit, is applied to
an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the
sameness of the name we should fall into error, he adds, “unclean.” And he
is called unclean on account of his impiousness and far removal from God,
and because he employs himself in all unclean and wicked works.
Augustine, City of God, 21: Moreover, how great is the power which the
lowliness of God, appearing in the form of a servant, has over the pride of
devils, the devils themselves know so well, that they express it to the same
Lord clothed in the weakness of flesh. For there follows, “And he cried out,
saying, What have we to do we Thee, Jesus of Nazareth, &c.”
For it is evident in these words that there was in them knowledge, but there
was not charity; and the reason was, that they feared their punishment from
Him, and loved not the righteousness in Him.
Bede: For the devils, seeing the Lord on the earth, thought that they were
immediately to be judged.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else the devil so speaks, as
if he said, ‘by taking away uncleanness, and giving to the souls of men
divine knowledge, Thou allowest us no place in men.’
Theophylact: For to come out of man the devil considers as his own
perdition; for devils are ruthless, thinking that they suffer some evil, so
long as they are not troubling men.
There follows, “I know that Thou art the Holy One of God.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if he said, Methinks that Thou
art come; for he had not a firm and certain knowledge of the coming of God.
But he calls Him “holy” not as one of many, for every prophet was also holy,
but he proclaims that the was the One holy; by the article in Greek he shews
Him to be the One, but by his fear he shews Him to be Lord of all.
Augustine: For He was known to them in that degree in which He wished to be
known; and He wished as much as was fitting. He was not known to them as to
the holy Angels, who enjoy Him by partaking of His eternity according as He
is the Word of God; but as He was to be made known in terror, to those
beings from whose tyrannical power He was about to free the predestinate.
He was known therefore to the devils, not in that He is eternal Life, [see 1
John 5:20, John 17:3] but by some temporal effects of His Power, which might
be more clear to the angelic senses of even bad spirits than to the weakness
of men.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Further, the Truth did not wish
to have the witness of unclean spirits.
Wherefore there follows, “And Jesus threatened him, saying, &c.”
Whence a healthful precept is given to us; let us not believe devils,
howsoever they may proclaim the truth.
It goes on, “And the unclean spirit tearing him, &c.”
For because the man spoke as one in his senses and uttered his words with
discretion, lest it should be thought that he put together his words not
from the devil but out of his own heart, He permitted the man to be torn by
the devil, that He might shew that it was the devil who spoke.
Theophylact: That they might know, when they saw it, from how great an evil
the man was freed, and on account of the miracle might believe.
Bede: But it may appear to be a discrepancy, that he should have gone out of
him, tearing him, or, as some copies have it, vexing him, when, according to
Luke, he did not hurt him. But Luke himself says, “When He had cast him into
the midst, he came out of him, without hurting him.” [Luke 4:35] Wherefore
it is inferred that Mark meant by vexing or tearing him, what Luke expresses
, in the words, “When He had cast him into the midst;” so that what he goes
on to say, “And did not hurt him,” may be understood to mean that the
tossing of his limbs and vexing did not weaken him, as devils are wont to
come out even with the cutting off and tearing away of limbs. But seeing the
power of the miracle, they wonder at the newness of our Lord’s doctrine, and
are roused to search into what they had heard by what they had seen.
Wherefore there follows, “And they all wondered, &c.”
For miracles were done that they might more firmly believe the Gospel of the
kingdom of God, which was being preached, since those who were promising
heavenly joys to men on earth, were shewing forth heavenly things and divine
works even on earth. For before (as the Evangelist says) “He was teaching
them as one who had power,” and now, as the crowd witnesses, “with power He
commands the evil spirits, and they obey Him.”
It goes on, “And immediately His fame spread abroad, &c.”
Gloss.: For those things which men wonder at they soon divulge, for “out of
the abundance of the heart the mouth speaketh.” [Matt. 12:34]
Pseudo-Jerome: Moreover, Capernaum is mystically interpreted the town of
consolation, and the sabbath as rest. The man with an evil spirit is healed
by rest and consolation, that the place and time may agree with his healing.
This man with an unclean spirit is the human race, in which uncleanness
reigned from Adam to Moses; [Rom 5:14] for “they sinned without law,” and
“perished without law.” [Rom 2:12] and he, knowing the Holy One of God, is
ordered to hold his peace, for they “knowing God did not glorify him as
God,” [Rom 1:21] but “rather served the creature than the Creator.” [Rom
1:25]
The spirit tearing the man came out of him. When salvation is near,
temptation is at hand also. Pharaoh, when about to let [ed. note: Al.
‘dismissus ab Israel’] Israel go, pursues Israel; the devil, when despised,
rises up to create scandals.
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29. And forthwith, when they were come out of the synagogue, they entered
into the house of Simon and Andrew, with James and John.
30. But Simon’s wife’s mother lay sick of a fever, and anon they tell him of
her.
31. And He came and took her by the hand, and lifted her up; and immediately
the fever left her, and she ministered unto them.
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Bede, in Marc., 1, 7: First, it was right that the serpent’s tongue should
be shut up, that it might not spread any more venom; then that the woman,
who was first seduced, should be healed from the fever of carnal
concupiscence.
Wherefore it is said, “And forthwith, when they were come out of the
synagogue, &c.”
Theophylact: He retired then as the custom was on the sabbath-day about
evening to eat in His disciples’ house. But she who ought to have ministered
was prevented by a fever.
Wherefore it goes on, “But Simon’s wife’s mother was lying sick of a
fever.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc., 1, 32: But the disciples, knowing
that they were to receive a benefit by that means, without waiting for the
evening prayed that Peter’s mother should be healed.
Wherefore there follows, “who immediately tell Him of her.”
Bede: But in the Gospel of Luke it is written that “they besought Him for
her.” [Luke 4:38] For the Saviour sometimes after being asked, sometimes of
His own accord, heals the sick, shewing that He always assents to the
prayers of the faithful, when they pray also against bad passions, and
sometimes gives them to understand things which they do not understand at
all, or else, when they pray unto Him dutifully, forgives their want of
understanding; as the Psalmist begs of God, “Cleanse me, O Lord, from my
secret faults.” [Ps 19:12]
Wherefore He heals her at their request; for there follows, “And He came and
took her by the hand, and lifted her up.”
Theophylact: By this it is signified, that God will heal a sick man, if he
ministers to the Saints, through love to Christ.
Bede, in Marc., 1, 6: But in that He gives most profusely His gifts of
healing and doctrine on the sabbath day, He teaches, that He is not under
the Law, but above the Law, and does not choose the Jewish sabbath, but the
true sabbath, and our rest is pleasing to the Lord, if, in order to attend
to the health of our souls, we abstain from slavish work, that is, from all
unlawful things.
It goes on, “And immediately the fever left her, &c.”
Bede, in Marc., 1, 8: The health which is conferred at the command of the
Lord, returns at once entire, accompanied with such strength that she is
able to minister to those of whose help she had before stood in need.
Again, if we suppose that the man delivered from the devil means, in the
moral way of interpretation, the soul purged from unclean thoughts, fitly
does the woman cured of a fever by the command of God mean the flesh,
restrained from the heat of it concupiscence by the precepts of continence.
Pseudo-Jerome: For the fever means intemperance, from which, we the sons of
the synagogue [ed. note: See St. Augustine on Ps 72, no. 4, 5, “Ecclesia
Socrus Synagogue.” The Church is called the daughter of the Synagogue in the
spurious ‘Altercatio Eccles. et Synagog.’ (Aug. Opp t. viii, p. 19.) They
word’s ynagogue’ is applied to the Church by Justin M. Dial, see Tryph, p.
160 (Ben.) Clem. Alex. Str. vi, 633.], by the hand of discipline, and by the
lifting up of our desires, are healed, and minister to the will of Him who
heals us.
Theophylact: But he has a fever who is angry, and in the unruliness of his
anger stretches forth his hands to do hurt; but if reason restrains his
hands, he will arise, and so serve reason.
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32. And at even, when the sun did set, they brought unto Him all that were
diseased, and them that were possessed with devils.
33. And all the city was gathered together at the door.
34. And He healed many that were sick of divers diseases, and cast out many
devils; and suffered not the devils to speak, because they knew Him.
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Theophylact: Because the multitude thought that it was not lawful to heal on
the sabbath day, they waited for the evening, to bring those who were to be
healed to Jesus.
Wherefore it is said, “And at even, when the sun had set.”
There follows, “and He healed many that were vexed with divers diseases.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Now in that he says “many”, all
are to be understood according to the Scripture mode of expression.
Theophylact: Or he says, “many”, because there were some faithless persons,
who could not at all be cured on account of their unfaithfulness. Therefore
He healed many of those who were brought, that is, all who had faith.
It goes on, “and cast out many devils.”
Pseudo-Augustine, Quaest. e Vet. et Nov. Test. 16: For the devils knew that
He was the Christ, who had been promised by the Law: for they saw in Him all
the signs which had been foretold by the Prophets; but they were ignorant of
His divinity, as also were “their princes, for if they had known it, they
would not have crucified the Lord of glory.” [1 Cor 2:8]
Bede: For, Him whom the devil had known as a man, wearied by His forty
days’ fast, without being able by tempting Him to prove whether He was the
Son of God, he now by the power of His miracles understood or rather
suspected to be the Son of God. The reason therefore why he persuaded the
Jews to crucify Him, was not because he did not think that He was the Son of
God, but because he did not foresee that he himself was to be condemned by
Christ’s death.
Theophylact: Furthermore, the reason that He forbade the devils to speak,
was to teach us not to believe them, even if they say true. For if once they
find persons to believe them, they mingle truth with falsehood.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: And Luke does not contradict
this, when he says, that “devils came out of many, crying out and saying,
Thou art Christ the Son of God:” [Luke 4:41] for he subjoins, “And He
rebuking them, suffered them not to speak;” for Mark, who passes over many
things for the sake of brevity, speaks about what happened subsequently to
the abovementioned words.
Bede: Again, in a mystical sense, the setting of the sun signifies the
passion of Him, who said, “As long as I am in the world, I am the light of
the world.” [John 9:5] And when the sun was going down, more demoniacs and
sick persons were healed than before: because He who living in the flesh for
a time taught a few Jews, has transmitted the gifts of faith and health to
all the Gentiles throughout the world.
Pseudo-Jerome: But the door of the kingdom, morally, is repentance and
faith, which works health for various diseases; for divers are the vices
with which the city of this world is sick.
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35. And in the morning, rising up a great while before day, He went out, and
departed into a solitary place, and there prayed.
36. And Simon and they that were with Him followed after Him.
37. And when they had found Him, they said unto Him, “All men seek for
Thee.”
38. And He said unto them, “Let us go into the next towns, that I may preach
there also: for therefore came I forth.”
39. And He preached in their synagogues throughout all Galilee, and cast out
devils.
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Theophylact: After that the Lord had cured the sick, He retired apart.
Wherefore it is said, “And rising very early in the morning, He went out and
departed into a desert place.” By which He taught us not to do any thing for
the sake of appearance, but if we do any good, not to publish it openly.
It goes on, “and there prayed.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Not that He required prayer; for
it was He who Himself received the prayers of men; but He did this by way of
an economy, and became to us the model of good work.
Theophylact: For He shews to us that we ought to attribute to God whatever
we do well, and to say to Him, “Every good gift cometh down from above,”
[James 1:17] from Thee.
It continues: “And Simon followed Him, and they that were with Him.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Luke however says that crowds
came to Christ, and spoke what Mark here relates that the Apostles said,
adding, “And when they came to Him, they said to Him, All seek thee.” [Luke
4:42] But they do not contradict each other; for Christ received after the
Apostles the multitude, breathlessly anxious to embrace His feet. He
received them willingly, but chose to dismiss them, that the rest also might
be partakers of His doctrine, as He was not to remain long in the world.
And therefore there follows: “And He said, Let us go into the neighbouring
villages and towns, that there also I may preach.”
Theophylact: For He passes on to them as being more in need, since it was
not right to shut up doctrine in one place, but to throw out his rays every
where.
It goes on: “For therefore am I come.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: In which word, He manifests the
mystery of His “emptying himself,” [see Phil. 2:7-8] that is, of His
incarnation, and the sovereignty of His divine nature, in that He here
asserts, that He came willingly into the world.
Luke however says, “To this end was I sent,” proclaiming the Dispensation,
and the good pleasure of God the Father concerning the incarnation of the
Son.
There follows: “And He continued preaching in their synagogues, in all
Galilee.”
Augustine, de Con. Evan., ii, 19: But by this preaching, which, he says, “He
continued in all Galilee,” is also meant the sermon of the Lord delivered on
the mount, which Matthew mentions, and Mark has entirely passed over,
without giving any thing like it, save that he has repeated some sentences
not in continuous order, but in scattered places, spoken by the Lord at
other times.
Theophylact: He also mingled action with teaching, for whilst employed in
preaching, He afterwards put to flight devils.
For there follows: “And casting out devils.”
For unless Christ shewed forth miracles, He teaching would not be believed;
so do thou also, after teaching, work, that thy word be not fruitless in
thyself.
Bede: Again, mystically if by the setting of the sun, the death of the
Saviour is intended, why should not His resurrection be intended by the
returning dawn? For by its clear light, He went far into the wilderness of
the Gentiles, and there continued praying in the person of His faithful
disciples, for He aroused their hearts by the grace of the Holy Spirit to
the virtue of prayer.
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40. And there came a leper to Him, beseeching Him, and kneeling down to Him,
and saying unto Him, “If Thou wilt, Thou canst make me clean.”
41. And Jesus, moved with compassion, put forth His hand, and touched him,
and saith unto him, “I will; be thou clean.”
42. And as soon as He had spoken, immediately the leprosy departed from him,
and he was cleansed.
43. And He straitly charged him, and forthwith sent him away;
44. And saith unto him, “See thou say nothing to any man: but go thy way,
shew thyself to the Priest, and offer for thy cleansing those things which
Moses commanded, for a testimony unto them.”
45. But he went out and began to publish it much, and to blaze abroad the
matter, insomuch that Jesus could no more openly enter into the city, but
was without in desert places: and they came to Him from every quarter.
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Bede, in Marc., i, 7: After that the serpent-tongue of the devils was shut
up, and the woman, who was first seduced, cured of a fever, in the third
place, the man, who listened to the evil counsels of the woman, is cleansed
from his leprosy, that the order of restoration in the Lord might be the
same as was the order of the fall in our first parents.
Whence it goes on: “And there came a leper to him, beseeching Him.”
Augustine, de Con. Evan., ii, 19: Mark puts together circumstances, from
which one may infer that he is the same as that one whom Matthew relates to
have been cleansed, when the Lord came down from the mount, after the
sermon. [Matt 8:2]
Bede, in Marc., i, 9: And because the Lord said that He came “not to destroy
the Law but to fulfill,” [Matt. 5:17] he who was excluded by the Law,
inferring that he was cleansed by the power of the Lord, shewed that grace,
which could wash away the stain of the leper, was not from the Law, but over
the Law. And truly, as in the Lord authoritative power, so in him the
constancy of faith is shewn.
For there follows: “Lord, if Thou wilt, Thou canst make me clean.”
He falls on his face, which is at once a gesture of lowliness and of shame,
to shew that every man should blush for the stains of his life. But his
shame did not stifle confession; he shewed his wound, and begged for
medicine, and the confession is full of devotion and of faith, for he refers
the power to the will of the Lord.
Theophylact: For he said not, If thou wilt, pray unto God, but, “If Thou
wilt,” as thinking Him very God.
Bede: Moreover, he doubted of the will of the Lord, not as disbelieving His
compassion, but, as conscious of his own filth, he did not presume.
It goes on; “But Jesus, moved with compassion, put forth His hand, and
touched him, and saith unto him, I will, be thou clean.”
It is not, as many of the Latins think, to be taken to mean and read, I wish
to cleanse thee, but that Christ should say separately, “I will,” and then
command , “be thou clean.”
Chrys., Hom. in Matt., 25: Further, the reason why He touches the leper, and
did not confer health upon him by word alone, was, that it is said by Moses
in the Law, that he who touches a leper shall be unclean till the evening;
that is, that he might shew that this uncleanness is a natural one, that the
Law was not laid down for Him, but on account of mere men. Furthermore, He
shews that He Himself is the Lord of the Law; and the reason why He touched
the leper, though the touch was not necessary to the working of the cure,
was to shew that He gives health, not as a servant, but as the Lord.
Bede: Another reason why He touched him, was to proved that He could not be
defiled, who free others from pollution. At the same time it is remarkable,
that He healed in the way in which He had been begged to heal.
“If Thou wilt,” says the leper, “Thou canst make me clean.”
“I will,” He answered, behold, thou hast My will, “be clean;” now thou hast
at once the effect of My compassion.
Chrys., Hom. in Matt., 25: Moreover, by this, not only did He not take away
the opinion of Him entertained by the leper, but He confirmed it; for He
puts to flight the disease by a word, and what the leper had said in word,
He filled up in deed.
Wherefore there follows, “And when He had spoken, immediately, &c.”
Bede: For there is no interval between the work of God and the command,
because the work is in the command, for “He commanded, and they were
created.” [Ps 148:5]
There follows: “And He straitly charged him, and forthwith, &c.” See thou
tell no man.”
Chrys., Hom 25: As if He said, It is not yet time that My works should be
preached, I require not thy preaching. By which He teaches us not to seek
worldly honour as a reward for our works.
It goes on: “But go thy way, shew thyself to the chief of the priests.”
Our Saviour sent him to the priest for the trial of his cure, and that he
might not be cast out of the temple, but still be numbered with the people
in prayer. He sends him also, that he might fulfil all the parts of the Law,
in order to stop the evil-speaking tongue of the Jews. He Himself indeed
completed the work, leaving them to try it.
Bede: This He did in order that the priest might understand that the leper
was not healed by the Law, but by the grace of God above the Law.
There follows: “And offer for thy cleansing what Moses, &c.”
Theophylact: He ordered him to offer the gift which they who were healed
were accustomed to offer, as if for a testimony, that He was not against the
Law, but rather confirmed the Law, inasmuch as He Himself worked out the
precepts of the Law.
Bede: If any one wonders, how the Lord seems to approve of the Jewish
sacrifice, which the Church rejects, let him remember that He had not yet
offered His own holocaust in His passion. And it was not right that
significative sacrifices should be taken away before that which they
signified was confirmed by the witness of the Apostles in their preaching,
and by the faith of the believing people.
Theophylact: But the leper, although the Lord forbade him disclosed the
benefit, wherefore it goes on: “But he having gone out, began to publish and
to blaze abroad the tale;” for the person benefitted ought to be grateful,
and to return thanks, even though his benefactor requires it not.
Bede, see Greg., Moral., 19, 22: Now it may well be asked, why our Lord
ordered His action to be concealed, and yet it could not be kept hid for an
hour? But it is to be observed, that the reason why, in doing a miracle, He
ordered it to be kept secret, and yet for all that it was noised abroad,
was, that His elect, following the example of His teaching, should wish
indeed that in the great things which they do, they should remain concealed,
but should nevertheless unwillingly be brought to light for the good of
others. Not then that He wished any thing to be done, which He was not able
to bring about, but, by the authority of His teaching, He gave an example of
what His members ought to wish for, and of what should happen to them even
against their will.
Bede: Further, this perfect cure of one man brought large multitudes to the
Lord.
Wherefore it is added, “So that He could not any more openly enter into the
city, but could only be without in desert places.”
Chrys.: For the leper every where proclaimed his wonderful cure, so that all
ran to see and to believe on the Healer; thus the Lord could not preach the
Gospel, but walked in desert places.
Wherefore there follows, “And they came together to Him from all places.”
Pseudo-Jerome: Mystically, our leprosy is the sin of the first man, which
began from the head, when he desired the kingdom of the world. For
covetousness is the root of all evil; wherefore Gehazi, engaged in an
avaritious pursuit, is covered with leprosy.
Bede: But when the hand of the Saviour, that is, the Incarnate Word of God,
is stretched out, and touches human nature, it is cleansed from the various
parts of the old error.
Pseudo-Jerome: This leprosy is cleansed on offering an oblation to the true
Priest after the order of Melchisedec; for He tells us, “Give alms of such
things as ye have, and, behold, all things are clean unto you.” [Luke 11:41]
But in that Jesus could not openly enter into the city, it is meant to be
conveyed that Jesus is not manifested to those who are enslaved to the love
of praise in the broad highway, and to their own wills, but to those who
with Peter go into the desert, which the Lord chose for prayer, and for
refreshing His people; that is, those who quit the pleasures of the world,
and all that they possess, that they may say, “The Lord is my portion.” But
the glory of the Lord is manifested to those, who meet together on all
sides, that is, through smooth ways and steep, whom nothing can “separate
from the love of Christ.” [Rom 8:35]
Bede, in Marc., i, 10: Even after working a miracle in that city, the Lord
retires into the desert, to shew that He loves best a quiet life, and one
far removed from the cares of the world, and that it is on account of this
desire, He applied Himself to the healing of the body.
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Chapter 2
1. And again He entered into Capernaum after some days; and it was noised
that He was in the house.
2. And straightway many were gathered together, insomuch that there was no
room to receive them, no, not so much as about the door: and He preached the
word unto them.
3. And they came unto Him, bringing one sick of the palsy, who was carried
by four.
4. And when they could not come nigh unto Him for the press, they uncovered
the roof where He was: and when they had broken it up, they let down the bed
wherein the sick of the palsy lay.
5. When Jesus saw their faith, He said unto the sick of the palsy, “Son, thy
sins be forgiven thee.”
6. But there were certain of the Scribes sitting there, and reasoning in
their hearts,
7. Why doth this man thus speak blasphemies? who can forgive sins but God
only?
8. And immediately when Jesus perceived in His spirit that they so reasoned
within themselves, He said unto them, “Why reason ye these things in your
hearts?
9. Whether is it easier to say to the sick of the palsy, Thy sins be
forgiven thee; or to say, Arise, and take up thy bed, and walk?
10. But that ye may know that the Son of man hath power on earth to forgive
sins, (He saith to the sick of the palsy,)
11. I say unto thee, Arise, and take up thy bed, and go thy way into thine
house.”
12. And immediately he arose, took up the bed, and went forth before them
all; insomuch that they were all amazed, and glorified God, saying, “We
never saw it on this fashion.”
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Bede, in Marc., 1, 10: Because the compassion of God deserts not even carnal
persons, He accords to them the grace of His presence, by which even they
may be made spiritual. After the desert, the Lord returns into the city.
Wherefore it is said, “And again He entered into Capernaum, &c.”
Augustine, de Con. Evan., ii, 25: But Matthew writes this miracle as if it
were done in the city of the Lord, whilst Mark places it in Capernaum, which
would be more difficult of solution, if Matthew had also named Nazareth. But
seeing that Galilee itself might be called the city of the Lord, who can
doubt but that the Lord did these things in His own city, since He did them
in Capernaum, a city of Galilee; particularly as Capernaum was of such
importance in Galilee as to be called its metropolis?
Or else, Matthew passed by the things which were done after He came into His
own city, until He came to Capernaum, and so adds on the story of the
paralytic healed, subjoining, “And, behold, they presented to Him a man sick
of the palsy,” after he had said that He came into His own city.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, Matthew called Capernaum
His city because He went there frequently, and there did many miracles.
It goes on: “And it was noised that He was in the house, &c.”
For the desire of hearing Him was stronger that the toil of approaching Him.
After this, they introduce the paralytic, of whom Matthew and Luke speak;
wherefore there follows: “And they came unto Him bearing one sick of the
palsy, who was carried by four.”
Finding the door blocked up by the crowd, they could not by any means enter
that way. Those who carried him, however, hoping that he could merit the
grace of being healed, raising the bed with their burden, and uncovering the
roof, lay him with his bed before the face of the Saviour.
And this is that which is added: “And when they could not lay him before
Him, &c.”
There follows: “But when Jesus saw their faith, He said to the sick of the
palsy, Son, thy sins be forgiven thee.”
He did not mean the faith of the sick man, but of his bearers; for it
sometimes happens that a man is healed by the faith of another.
Bede: It may indeed be seen how much each person’s own faith weighs with
God, when that of another had such influence that the whole man at once rose
up, healed body and soul, and by one man’s merit, another should have his
sins forgiven him.
Theophylact: He saw the faith of the sick man himself, since he would not
have allowed himself to be carried, unless he’d had faith to be healed.
Bede: Moreover, the Lord being about to cure the man of the palsy, first
loosed the chains of his sins, in order to shew that he was condemned to the
loosening of his joints, because of the bonds of his sins, and could not be
healed to the recovery of his limbs, unless these were first loosened.
But Christ’s wonderful humility calls this man, despised, weak, with all the
joints of his limbs unstrung, a son, when the priests did not deign to touch
him. Or at least, He therefore calls him a son because his sins are forgiven
him.
It goes on: “But there were certain of the scribes sitting there, and
reasoning in their hearts, Why doth this man speak blasphemies?”
Cyril [ed. note: Nicolai observes on this passage, Nihil tale occurrit in
Cyrillo, tametsi blasphemiae ideo a Judaeis improperatae Christo meminit in
Johannem, Lib. ii, e.3.]: Now they accuse Him of blasphemy, anticipating the
sentence of His death: for there was a command in the Law, that whosoever
blasphemed should be put to death. And this charge they laid upon Him,
because He claimed for Himself the divine power of remitting sins.
Wherefore it is added, “Who can forgive sin, save God only?” For the Judge
of all alone has power to forgive sin.
Bede: Who remits sin by those also to whom He has assigned the power of
remitting, and therefore Christ is proved to be very God, for He is able to
remit sins as God.
The Jews then are in error, who although they hold the Christ both to be
God, and to be able to remit sins, do not however believe that Jesus is the
Christ.
But the Arians err much more madly, who although overwhelmed with the words
of the Evangelist, so that they cannot deny that Jesus is the Christ, and
can remit sin, nevertheless fear not to deny that He is God.
But He Himself, desiring to shame the traitors both by His knowledge of
things hidden and by the virtue of His works, manifests Himself to be God.
For there follows: “And immediately when Jesus perceived in His spirit that
they so reasoned, He said unto them, Why reason ye these things in your
hearts?”
In which He shews Himself to be God, since He can know the hidden things of
the heart; and in a manner though silent He speaks thus, With the same power
and majesty, by which I look upon your thoughts, I can forgive the sins of
men.
Theophylact: But though their thoughts were laid bare, still they remain
insensible, refusing to believe that He who knew their hearts could forgive
sins, wherefore the Lord proves to them the cure of the soul by that of the
body, shewing the invisible by the visible, that which is more difficult by
that which is easier, although they did not look upon it as such.
For the Pharisees thought it more difficult to heal the body, as being more
open to view; but the soul more easy to cure, because the cure is invisible;
so that they reasoned thus, Lo, He does not now cure the body, but heals the
unseen soul; if He’d had more power, He would at once have cured the body,
and not have fled for refuge to the unseen world.
The Saviour, therefore, shewing that He can do both, says, “Which is
easier?” as if He said, I indeed by the healing of the body, which is in
reality more easy, but appears to you more difficult, will prove to you the
health of the soul, which is really more difficult.
Psuedo-Chrys., Vict. Ant. e Cat. in Marc.: And because it is easier to say
than to do, there was still manifestly something to say in opposition, for
the work was not yet manifested.
Wherefore He subjoins, “But that ye may know, &c.” as if He said, Since ye
doubt My word, I will bring on a work which will confirm what was unseen.
But He says in a marked manner, “On earth to forgive sins,” that He might
shew that He has joined the power of the divinity to the human nature by an
inseparable union, because although He was made man, yet He remained the
Word of God; and although by an economy He conversed on the earth with men,
nevertheless He was not prevented from working miracles and from giving
remission of sins.
For His human nature did not in any thing take away from these things which
essentially belonged to His Divinity, nor the Divinity hinder the Word of
God from becoming on earth, according to the flesh, the Son of Man without
change and in truth.
Theophylact: Again, He says, “Take up thy bed,” to prove the greater
certainty of the miracle, shewing that it is not a mere illusion; and at the
same time to shew that He not only healed, but gave strength; thus He not
only turns away souls from sin, but gives them the power of working out the
commandments.
Bede: A carnal sign therefore is given, that the spiritual sign may be
proved, although it belongs to the same power to do away with the distempers
of both soul and body.
Whence it follows: “And immediately he arose, took up the bed, and went
forth before them all.”
Chrys.: Further, He first healed by the remission of sins that which He had
come to seek, that is, a soul, so that when they faithlessly doubted, then
He might bring forward a work before them, and in this way His word might be
confirmed by the work, and a hidden sign be proved by an open one, that is,
the health of the soul by the healing of the body.
Bede: We are also informed, that many sicknesses of body arise from sins,
and therefore perhaps sins are first remitted, that the causes of sickness
being taken away, health may be restored. For men are afflicted by fleshly
troubles for five causes, in order to increase their merits, as Job and the
Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan;
or that they may perceive and correct their sins, as Miriam, the sister of
Moses, and this paralytic; or for the glory of God, as the man born blind
and Lazarus; or as the beginnings of the pains of damnation, as Herod and
Antiochus.
But wonderful is the virtue of the Divine power, where without the least
interval of time, by the command of the Saviour, a speedy health accompanies
His words.
Wherefore there follows: “Insomuch that they were all amazed.” Leaving the
greater thing, that is, the remission of sins, they only wonder at that
which is apparent, that is, the health of the body.
Theophylact: This is not however the paralytic, whose cure is related by
John, [John 5] for he had no man with him, this one had four; he is cured in
the pool of the sheep market, but this one in a house. It is the same man,
however, whose cure is related by Matthew [Matt. 9] and Mark.
But mystically, Christ is still in Capernaum, in the house of consolation.
Bede: Moreover, whilst the Lord is preaching in the house, there is not room
for them, not even at the door, because whilst Christ is preaching in
Judaea, the Gentiles are not yet able to enter to hear Him, to whom,
however, though placed without, he directed the words of His doctrine by His
preachers.
Pseudo-Jerome: Again, the palsy is a type of the torpor, in which man lies
slothful in the softness of the flesh, though desiring health.
Theophlyact: If therefore I, having the powers of my mind unstrung, remain,
whenever I attempt any thing good without strength, as a palsied man, and if
I be raised on high by the four Evangelists, and be brought to Christ, and
there hear myself called son, then also are my sins quitted by me; for a man
is called the son of God because he works the commandments.
Bede: Or else, because there are four virtues, by which a man is through an
assured heart exalted so that he merits safety; which virtues some call
prudence, fortitude, temperance and justice. Again, they desire to bring the
palsied man to Christ, but they are impeded on every side by the crowd which
is between them, because often the soul desires to be renewed by the
medicine of Divine grace, but through the sluggishness of the grovelling
body is held back by the hindrance of old custom. Oftentimes amidst the very
sweetness of secret prayer, and, as it may be called, the pleasant converse
with God, a crowd of thoughts, cutting off the clear vision of the mind,
shuts out Christ from its sight.
Let us not then remain in the lowest ground, where the crowds are bustling,
but aim at the roof of the house, that is, the sublimity of the Holy
Scripture, and meditate on the law of the Lord.
Theophylact: But how should I be borne to Christ, if the roof be not opened.
For the roof is the intellect, which is set above all those things which are
within us; here it has much earth about it in the tiles which are made of
clay, I mean, earthly things: but if these be taken away, the virtue of the
intellect within us is freed from its load. After this let it be let down,
that is, humbled. For it does not teach us to be puffed up, because our
intellect has its load cleared away, but to be humbled still more.
Bede: Or else, the sick man is let down after the roof is opened, because,
when the Scriptures are laid open to us we arrive at the knowledge of
Christ, that is, we descend to His lowliness, by the dutifulness of faith.
But by the sick man being let down with his bed, it is meant that Christ
should be known by man, whilst yet in the flesh.
But by rising from the bed is meant the soul’s rousing itself from carnal
desires, in which it was lying in sickness. To take up the bed is to bridle
the flesh itself by the bands of continence, and to separate it from earthly
pleasures, through the hope of heavenly rewards.
But to take up the bed and to go home is to return to paradise. Or else the
man, now healed, who had been sick carries back home his bed, when the soul,
after receiving remission of sins, returns, even though encompassed with the
body, to its internal watch over itself.
Theophylact: It is necessary to take up also one’s bed, that is the body, to
the working of good. For then shall we be able to arrive at contemplation,
so that our thoughts should say within us, never have we seen in this way
before, that is never understood as we have done since we have been cured of
the palsy; for he who is cleansed from sin, sees more purely.
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13. And He went forth again by the sea side; and all the multitude resorted
unto Him, and He taught them.
14. And as He passed by, He saw Levi, the son of Alphaeus, sitting at the
receipt of custom, and said unto him, “Follow Me.” And he arose and followed
Him.
15. And it came to pass, that as Jesus sat at meat in his house, many
Publicans and sinners sat also together with Jesus and His disciples; for
there were many, and they followed Him.
16. And when the Scribes and Pharisees saw Him eat with Publicans and
sinners, they said unto his disciples, “How is it that He eateth and
drinketh with Publicans and sinners?”
17. When Jesus heard it, He said unto them, “They that are whole have no
need of the physician, but they that are sick: I came not to call the
righteous, but sinners to repentance.”
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Bede: After that the Lord taught at Capernaum, He went to the sea, that He
might not only set in order the life of men in towns, but also might preach
the Gospel of the kingdom to those who dwelt near the sea, and might teach
them to despise the restless motions of those things which pass away like
the waves of the sea, and to overcome them by the firmness of faith.
Wherefore it is said, “And He went forth again to the sea, and all the
multitude, &c.”
Theophylact: Or else, after the miracle, He goes to the sea, as if wishing
to be alone, but the crowd runs to Him again, that thou mightest learn, that
the more thou fliest from glory, the more she herself pursues thee; but if
thou followest her, she will fly from thee. The Lord passing on from thence
called Matthew.
Wherefore there follows, “And as He passed by, He saw Levi, the son of
Alphaeus, sitting, &c.”
Chrys.: Now this is the same publican who is named by all the Evangelists;
Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphaeus, by
Mark; for he was the son of Alphaeus. And you may find persons with two
names in other parts of Scripture; as Moses’ father in law is sometimes
called Jethro, sometimes Raguel.
Bede, in Marc., 11: So also the same person is called Levi and Matthew; but
Luke and Mark, on account of their reverence and the honour of the
Evangelist, are unwilling to put the common name, while Matthew is a just
accuser of himself, and calls himself Matthew and publican. He wishes to
shew to his hearers that no one who is converted should despair of his
salvation, since he himself was suddenly changed from a publican into an
Apostle.
but he says that he was sitting at the ‘teloneum,’ that is, the place where
the customs are looked after and administered. For ‘telos’ in Greek is the
same as ‘vectigal,’ customs, in Latin.
Theophylact: For he sat at the receipt of custom, either, as is often done,
exacting from some, or making up accounts, or doing some actions of that
sort, which publicans are wont to do in their abodes, yea this man, who was
raised on high from this state of life that he might leave all things and
follow Christ.
Wherefore it goes on, “And He saith to him, Follow Me, &c.”
Bede: Now to follow is to imitate, and therefore in order to imitate the
poverty of Christ, in the feeling of his soul even more than in outward
condition, he who used to rob his neighbour’s wealth, now leaves his own.
And not only did he quit the gain of the customs, but he also despised the
peril, which might come from the princes of this world, because he left the
accounts of the customs imperfect and unsettled. For the Lord Himself, Who
externally, by human language, called Him to follow, inflamed him inwardly
by divine inspiration to follow Him the moment that He called him.
Pseudo-Jerome: Thus then Levi, which means Appointed, followed from the
custom-house of human affairs, the Word, Who says, “He who doth not quit all
that he has, cannot be My disciple.”
Theophylact: But he who used to plot against others becomes so benevolent,
that he invites many persons to eat with him.
Wherefore it goes on: “And it came to pass, that as Jesus sat at meat in his
house.”
Bede, in Marc. i, 12: The persons here called publicans are those who exact
the public customs, or men who farm the customs of the exchequer or of
republics; moreover, those also, who follow after the gain of this world by
business, are called by the same name. They who had seen that the publican,
converted from his sins to better things, had found a place of pardon, even
for this reason themselves also do not despair of salvation.
And they come to Jesus, not remaining in their former sins, as the Pharisees
and Scribes complain, but in penitence, as the following words of the
Evangelist shew, saying, “For there were many who followed Him.”
For the Lord went to the feasts of sinners, that He might have an
opportunity of teaching them, and might set before His entertainers
spiritual meats, which also is carried on in mystical figures. For he who
receives Christ into his inward habitation is fed with the highest delights
of overflowing pleasures.
Therefore the Lord enters willingly, and takes up His abode in the affection
of him who hath believed on Him; and this is the spiritual banquet of good
works, which the rich cannot have, and on which the poor feast.
Theophylact: But the Pharisees blame this, making themselves pure.
Whence there follows: “And when the Scribes and Pharisees saw Him eat,
&c.”
Bede: If by the election of Matthew and calling of the publicans, the faith
of the Gentiles is expressed, who formerly were intent on the gains of this
world; certainly the haughtiness of the Scribes and Pharisees intimates the
envy of the Jewish people, who are vexed at the salvation of the Gentiles.
It goes on: “When Jesus heard it, He saith unto them, They that are whole
need not the physician, but they that are sick.”
He aims at the Scribes and Pharisees, who, thinking themselves righteous,
refused to keep company with sinners. He calls Himself the physician, Who,
by a strange mode of healing, was wounded on account of our iniquities, and
by His wound we are healed. And He calls those whole and righteous, who,
wishing to establish their own righteousness, are not subject to the
righteousness of God. Moreover He calls those rich and sinners, who,
overcome by the consciousness of their own frailty, and seeing that they
cannot be justified by the Law, submit their necks to the grace of Christ by
repentance.
Wherefore it is added, “For I came not to call the righteous, but sinners,
&c.”
Theophylact: Not indeed that they should continue sinners, but be converted
to that repentance.
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18. And the disciples of John and of the Pharisees used to fast: and they
come and say unto Him, “Why do the disciples of John and of the Pharisees
fast, but thy disciples fast not?”
19. And Jesus said unto them, “Can the children of the bridechamber fast,
while the bridegroom is with them? as long as they have the bridegroom with
them, they cannot fast.
20. But the days will come, when the bridegroom shall be taken away from
them, and then shall they fast in those days.
21. No man also seweth a piece of new cloth on an old garment: else the new
piece that filled it up taketh away from the old, and the rent is made
worse.
22. And no man putteth new wine into old bottles: else the new wine doth
burst the bottles, and the wine is spilled, and the bottles will be marred:
but new wine must be put into new bottles.”
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Gloss.: As above, the Master was accused to the disciples for keeping
company with sinners in their feasts, so now, on the other hand, the
disciples are complained of to the Master for their omission of fasts, that
so matter for dissension might arise amongst them.
Wherefore it is said, “And the disciples of John and the Pharisees used to
fast.”
Theophylact: For the disciples of John being in an imperfect state,
continued in Jewish customs.
Augustine, de Con. Evan., ii, 27: But it may be thought that He added
Pharisees, because they joined with the disciples of John in saying this to
the Lord, whilst Matthew relates that the disciples of John alone said it:
but the words which follow father shew that those who said it spoke not of
themselves, but of others.
For it goes on, “And they came and say unto Him, Why do the disciples,
&c.”
For these words shew, that the guests who were there came to Jesus, and had
said this same thing to the disciples, so that in the words which he uses,
“they came,” he speaks not of those same persons, of whom he had said, “And
the disciples of John and the Pharisees were fasting.” But as they were
fasting, those persons who remembered it, come to Him. Matthew then says
this, “And there came to Him the disciples of John, saying,” because the
Apostles also were there, and all eagerly, as each could, objected these
things.
Chrys.: The disciples of John, therefore, and of the Pharisees, being
jealous of Christ, ask Him, whether He alone of all men with His disciples
could, without abstinence and toil, conquer in the fight of the passions.
Bede: But John did not drink wine and strong drink, because he who has no
power by nature, obtains more merit by abstinence. But why should the Lord,
to whom it naturally belonged to forgive sins, shun those whom he could make
more pure, than those who fast? But Christ also fasted, lest He should break
the precept, “He ate with sinners,” that thou mightest see His grace, and
acknowledge His power.
It goes on; “And Jesus said unto them, Can the children, &c.”
Augustine: Mark here calls them children of the nuptials, whom Matthew calls
children of the bridegroom; for we understand the children of the nuptials
to be not only those of the bridegroom, but also of the bride.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He then calls Himself a
bridegroom, as if about to be betrothed to the Church. For the betrothal is
giving an earnest, namely, that the grace of the Holy Ghost, by which the
world believed.
Theophylact: He also calls Himself a bridegroom, not only as betrothing to
Himself virgin minds, but because the time of His first coming is not a time
of sorrow, nor of sadness to believers, neither does it bring with it toil,
but rest.
For it is without any works of the law, giving rest by baptism, by which we
easily obtain salvation without toil. But the sons of the nuptials or of the
Bridegroom are the Apostles; because they, by the grace of God, are made
worthy of every heavenly blessing, by the grace of God, and partakers of
every joy.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But intercourse with Him, He
says, is far removed from all sorrow, when He adds, “As long as they have
the bridegroom with them, they cannot fast.” He is said, from whom some good
is far removed; but he who has it present with him rejoices, and is not sad.
But that He might destroy their elation of heart, and shew that He intended
not His own disciples to be licentious, He adds, “But the days will come
when the bridegroom shall be taken, &c.” as if He said, The time will come,
when they will shew their firmness; for when the Bridegroom shall be taken
from them, they will fast as longing for His coming, and in order to unite
to Him their spirits, cleansed by bodily suffering.
He shews also that there is no necessity for His disciples to fast, as
having present with them the Bridegroom of human nature, Who every where
executes the words of God, and Who gives the seed of life.
The sons of the Bridegroom also cannot, because they are infants, be
entirely conformed to their Father, the Bridegroom, Who, considering their
infancy, deigns to allow them not to fast: but when the Bridegroom is gone,
they will fast, through desire of Him; when they have been made perfect,
they will be united to the Bridegroom in marriage, and will always feast at
the king’s banquet.
Theophylact: We must also understand that every man whose works are good is
the son of the Bridegroom; he has the Bridegroom with him, even Christ, and
fasts not, that is, does no works of repentance, because he does not sin:
but when the Bridegroom is taken away by the man’s falling into sin, then he
fasts and is penitent, that he may cure his sin.
Bede: But in a mystical sense, it may thus be expressed; that the disciples
of John and the Pharisees fast, because every man who boasts of the works of
the law without faith, who follows the traditions of men, and receives the
preaching of Christ with his bodily ear, and not by the faith of the heart,
keeps aloof from spiritual goods, and wastes away with a fasting soul. But
he who is incorporated into the members of Christ by a faithful love cannot
fast, because he feasts upon His Body and Blood.
It goes on, “No one seweth a piece of” rough, that is, “new, cloth on an old
garment: else the new piece that filleth it up taketh away from the old, and
the rent is made worse.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if He said, because these are
preachers of the New Testament, it is not possible that they should serve
old laws; but ye who follow old customs, fitly observe the fasts of Moses.
But for these, who are about to hand down to men new and wonderful
observances, it is not necessary to observe the old traditions, but to be
virtuous in mind; some time or other however they will observe fasting with
other virtues. But this fasting is different from the fasting of the law,
for that was one of restraint, this of goodwill; on account of the fervour
of the Spirit, Whom they cannot yet receive.
Wherefore it goes on, “And no one putteth new wine into old bottles: else
the new wine doth burst the bottles, and the wine is spilled, and the
bottles will be marred: but new wine must be put in new bottles.”
Bede: For He compares His disciples to old bottles, who would burst at
spiritual precepts, rather than be held in restraint by them. But they will
be new bottles, when after the ascension of the Lord, they are renewed by
desiring His consolation, and then new wine will come to the new bottles,
that is, the fervour of the Holy Ghost will fill the hearts of spiritual
men. A teacher must also take heed not to commit the hidden things of the
new mysteries to a soul, hardened in old wickedness.
Theophylact: Or else the disciples are likened to old garments on account of
the infirmity of their minds, on which it was not fitting to impose the
heavy command of fasting.
Bede: Neither was it fitting to sew on a new piece; that is, a portion of
doctrine which teaches a general fast from all the joy of temporal delights;
for if this be done, the teaching is rent, and agrees not with the old part.
But by a new garment is intended good works, which are done externally, and
by the new wine, is expressed the fervour of faith, hope, and charity, by
which we are reformed in our minds.
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23. And it came to pass, that He went through the corn fields on the sabbath
day; and His disciples began, as they went, to pluck the ears of corn.
24. And the Pharisees said unto Him, “Behold, why do they on the sabbath day
that which is not lawful?”
25. And He said unto them, “Have ye never read what David did, when he had
need, and was an hungred, he, and they that were with him?
26. How he went into the house of God, in the days of Abiathar the High
Priest, and did eat the shewbread, which is not lawful to eat but for the
priests, and gave also to them which were with him?”
27. And He said unto them, “The sabbath was made for man, and not man for
the sabbath:
28. Therefore the Son of man is Lord also of the sabbath.”
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Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciples of Christ, freed
from the figure, and united to the truth, do not keep the figurative feast
of the sabbath.
Wherefore it is said, “And it came to pass, that He went through the corn
fields on the sabbath day; and His disciples began, as they went, to pluck
the ears of corn.”
Bede, in Marc., 1, 13: We read also in the following part, that they who
came and went away were many, and that they had not time enough to take
their food, wherefore, according to man’s nature, they were hungry.
Chrys., see Hom. in Matt., 39: But being hungry, they ate simple food, not
for pleasure, but on account of the necessity of nature. The Pharisees
however, serving the figure and the shadow, accused the disciples of doing
wrong.
Wherefore there follows, “But the Pharisees said unto Him, Behold, why do
they on the sabbath day that which is not lawful.”
Augustine, de Op. Monach., 23: For it was a precept in Israel, delivered by
a written law, that no one should detain a thief found in his fields, unless
he tried to take something away with him. For the man who had touched
nothing else but what he had eaten they were commanded to allow to go away
free and unpunished. Wherefore the Jews accused our Lord’s disciples, who
were plucking the ears of corn, of breaking the sabbath, rather than of
theft.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But our Lord brings forward
David, to whom it once happened to eat though it was forbidden by the law,
when he touched the Priest’s food, that by his example, He might do away
with their accusation of the disciples.
For there follows, “Have ye never read, &c.”
Theophylact: For David, when flying from the face of Saul [1 Sam 21] went to
the Chief Priest, and ate the shew-bread, and took away the sword of
Goliath, which things had been offered to the Lord. But a question has been
raised how the Evangelist called Abiathar at this time High Priest, when the
Book of Kings calls him Abimelech.
Bede: There is, however, no discrepancy, for both were there, when David
came to ask for bread, and received it: that is to say, Abimelech, the High
Priest, and Abiathar his son; but Abimelech having been slain by Saul,
Abiathar fled to David, and became the companion of all his exile
afterwards. When he came to the throne, he himself also received the rank of
High Priest, and the son became of much greater excellence than the father,
and therefore was worthy to be mentioned as the High Priest, even during his
father’s life-time.
It goes on: “And He said to them, The sabbath was made for man, and not man
for the sabbath.”
For greater is the care to be taken of the health and life of a man, than
the keeping of the sabbath. Therefore the sabbath was ordered to be observed
in such a way, that, if there were a neccesity, he should not be guilty, who
broke the sabbath-day; therefore it was not forbidden to circumcise on the
sabbath, because that was a necessary work. And the Maccabees, when
necessity pressed on them, fought on the sabbath-day.
Wherefore, His disciples being hungry, what was not allowed in the law
became lawful through their necessity of hunger; as now, if a sick man break
a fast, he is not held guilty in any way.
It goes on: “Therefore the Son of man is Lord, &c.” As if He said, David the
king is to be excused for feeding on the food of the Priests, how much more
the Son of man, the true King and Priest, and Lord of the sabbath, is free
from fault, for pulling ears of corn on the sabbath-day.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He calls himself properly, Lord
of the sabbath, and Son of man, since being the Son of God, He deigned to be
called Son of man, for the sake of men. Now the law has no authority over
the Lawgiver and Lord, for more is allowed the king, than is appointed by
the law. The law is given to the weak indeed, but not to the perfect and to
those who work above what the law enjoins.
Bede: But in a mystical sense the disciples pass through the corn fields,
when the holy doctors look with the care of a pious solicitude upon those
whom they have initiated in the faith, and who, it is implied, are hungering
for the best of all things, the salvation of men.
But to pluck the ears of corn means to snatch men away from the eager desire
of earthly things. And to rub with the hands is by example of virtue to put
from the purity of their minds the concupiscence of the flesh, as men do
husks. To eat the grains is when a man, cleansed from the filth of vice by
the mouths of preachers, is incorporated amongst the members of the Church.
Again, fitly are the disciples related to have done this, walking before the
face of the Lord, for it is necessary that the discourse of the doctor
should come first, although the grace of visitation from on high, following
it, must enlighten the heart of the hearer. As well, on the sabbath-day, for
the doctors themselves in preaching labour for the hope of future rest, and
teach their hearers to toil over their tasks for the sake of eternal repose.
Theophylact: Or else, because when they have rest from their passions, then
are they made doctors to lead others to virtue, plucking away from them
earthly things.
Bede: Again, they walk through the corn fields with the Lord, who rejoice in
meditating upon His sacred words. They hunger, when they desire to find in
them the bread of life; and they hunger on sabbath days, as soon as their
minds are in a soothing rest, and they rejoice in freedom from troubled
thoughts; they pluck the ears of corn, and by rubbing, cleanse them, till
they come to what is fit to eat, when by meditation they take to themselves
the witness of the Scriptures, to which they arrive by reading, and discuss
them continually, until they find in them the marrow of love; this
refreshment of the mind is truly unpleasing to fools, but is approved by the
Lord.
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