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I
Catena Hurca.
Catena $Uirca.
COMMENTARY
ON THE
FOUR GOSPELS,
COLLECTED OUT OF THE
WORKS OF THE FATHERS
BY
S. THOMAS AQUINAS,
VOL. IT.
ST. MARK.
OXFORD,
JOHN HENRY PARKER ;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLII.
KQV 1 2 1934
73 0 2.
I
BAXTER, PRINTER, OXFORD.
PREFACE.
The Remarks prefixed to the first volume of this Trans-
lation of the Aurea Catena, apply in their substance to the
following portion of it, which contains the Commentary on
S. Mark. Wherever the variations from the original writers
were such as to destroy the sense of the passage, the true
reading has been followed, and has been placed in the margin.
In other cases the text has been translated, as it is found in
S. Thomas.
Many of the passages ascribed to S. Chrysostom are not
found in the works of that Father. Most of these occur also
in a Greek Catena on S. Mark, published by Possinus, from
a MS. in the Library of the Archbishop of Tolouse, and still
more of them in the Edition which has been recently printed
by the Oxford University Press, from a MS. in the Bodleian.
A Latin Version of this Catena or Commentary had previously
been published by Peltanus, and is found in the Bibliotheca
Patrum; and contains far the greater number of the same
passages marked as S. Chrysostom's in the Catena Aurea. It is
commonly ascribed to Victor of Antioch; though by some, with
little probability, to S. Cyril of Alexandria. A Commentary
on a portion of S. Mark published by Waste], who gives the
authorship of it and of the Opus Imperfectum in Matthaeum
to John of Jerusalem, also contains a number of the same
passages which S. Thomas ascribes to S. Chrysostom.
Some of the extracts marked " Cyril" are found in a Com-
mentary of S. Cyril of iUexandria on S. Luke, lately published
by Mai.
vi PREFACE.
The passages ascribed to S. Jerome, are taken from a
Commentary found among his works, but universally pro-
nounced to be spurious. It has been ascribed to Pelagius,
but with more probability to Philippus Presbyter, a friend
and disciple of S. Jerome. It is entirely mystical, and is in
many places hopelessly obscure.
For the translation of the Volume now presented to the
reader, the Editors have to make their acknowledgments to
John Dobree Dalgairns, M. A. of Exeter College.
J. H. N.
ERRATUM.
P. 184. note \. for A.D. 1417. read Paris 1517.
ADVERTISEMENT.
The following Compilation not being admissible into the
Library of the Fathers from the date of some few of the
authors introduced into it, the Editors of the latter work
have been led to publish it in a separate form, being assured
that those who have subscribed to their Translations of the
entire Treatises of the ancient Catholic divines, will not feel
less interest, or find less benefit, in the use of so very
judicious and beautiful a selection from them. The Editors
refer to the Preface for some account of the natural and
characteristic excellences of the work, which will be found
as useful in the private study of the Gospels, as it is well
adapted for family reading, and full of thought for those who
are engaged in religious instruction.
Oxford, May 6, 1841.
PREFACE
TO THE GOSPEL ACCORDING TO
ST. MARK.
Tsaiah xlix. 5, 6.
My God shall be my strength. And he said, It is a light
thing that thou shouldest be my servant to raise up the
tribes of Jacob, and to restore the preserved of Israel: I
will also give thee for a light to the Gentiles, that thou
mayest be my salvation unto the end of the earth.
The Prophet Isaiah foretells in a clear prophecy the
calling of the Gentiles, and the cause of their salvation,
saying, My God shall be my strength. And he said, fyc.
Jkrome ; In which words, it is shewn that Christ is called aHier.
servant, because He is formed from the womb. For, before {n°E™'
these words it is said: Thus saith the Lord, that formed
me from the womb to be his servant. It had indeed been
the will of the Father, that the wicked tillers of the vineyard
should receive the Son whom He had sent; wherefore Christ
says of them to His disciples, Go not into the way of theM*\.\o,
Gentiles, but go rather to the lost sheep of the house of Israel. 6*
Because then Israel was not brought back to God, for that
reason the Son of God speaks to the unbelieving Jews,
saying, My God shall be my strength, who also has consoled
me on the casting away of my people. And he hath said to
me, // is a small thing that thou shouldest be my servant to
raise up the tribes of Jacob, which have fallen by their own
wickedness, and to restore the preserved, or remnant of Israel.
VOL. II. B
2 PREFACE TO THE GOSPEL
For instead of them, / have given thee for a light to all the
Gentiles, that thou shouldest illuminate the whole world,
and shouldest cause my salvation, by which men are saved,
to reach to the ends of the world.
Gloss. Gloss. From the words then, which have been quoted, we
non occ. , ',.. . . , . .
can infer two things; first, the divine virtue which was in
Christ, by which Fie was able to lighten the Gentiles ; for it
2 Cor. 5, is said, My God shall be my strength. God therefore was in
Christ, reconciling the world to himself, as the Apostle says
Rom. l, to the Corinthians; whence also the Gospel, by which
believers are saved, is the power of God unto salvation, to
every one who believeth, as the same Apostle says to the
Romans. The second thing is, the enlightening of the Gen-
tiles, and the salvation of the world, fulfilled by Christ,
according to the will of the Father ; for it is said, I will
also give thee for a light to the Gentiles. Wherefore the Lord
after His resurrection, that He might fulfil the will of the
Father, sent His disciples to preach, saying, Go ye, and
teach all nations; some He sent to the Jews, some received
the ministry of preaching to the Gentiles. But because
it was right ihat the Gospel should not only be preached for
those who then lived, but also be written for those who were
to come, the same distinction is observed in the writers of
the Gospel. For Matthew wrote the Gospel to the Jews in
Hebrew, and Mark was the first to write a Gospel amongst
Euseb. the Gentiles. Euseb. For when the glorious light of the
Eccles. word of God had arisen over the city of Rome, the doctrine
ii. 15. 0f truth and of light, which Peter was then preaching to
them, so shone upon the minds of all, by their patience in
listening, that they heard him daily without ever being
weary. Whence also they were not content with hearing
only, but they earnestly beg of Mark his disciple, to commit
to writing those things which he preached by word of mouth,
that they might have a perpetual memorial of them, and
might continue both at home and abroad in meditations of
this sort upon the word. And they did not leave off their
importunities, till they obtained what they had requested.
This then was the cause of the writing of the Gospel of
Mark. But Peter, when by the Holy Ghost he discovered
the pious theft which had been put upon him, was filled
ACCORDING TO ST. MARK. 3
with joy, for he saw by this, their faith and devotion ; and \w
gave his sanction to what was done, and handed down the
writing to the Churches, to be read for ever. Pseudo-Jerome ; Pseudo-
He begins at once with the announcement of the more perfect sup
age of Christ, nor does he spend his labour on the birth Marc, in
of Christ as a little child, for he speaks of his perfection as
the Son of God. Chrys. But he makes a compendious andChrys.
brief beginning, in which he has imitated his master Peter, jn mW.
who was a lover of brevity. Aug. Matthew, who hadAug.de
undertaken to relate what concerned the kingly person of Evan. i.
Christ, had Mark assigned to him for a companion and an 3-
abbreviator, who was to attend upon his steps. For it
belongs to kings not to be without a train of attendants.
Since again the priest used to enter alone into the Holy of
Holies, Luke, whose design had regard to the priesthood of
Christ, had no companion to follow his steps, and in a
manner to abbreviate his narration.
Bede ; It is also to be observed, that the holy Evangelists Bede in
have each fixed upon a different commencement for their Marc- u
narration, and each a different ending. For Matthew, setting
out from the beginning of the preaching of the Gospel, has
carried on the thread of his narrative up to the time of our
Lord's resurrection. Mark, beginning with the first preaching
of the Gospel, goes on to the ascension of the Lord, and the
preaching of His disciples to all nations throughout the
world. But Luke, commencing with the birth of the
Forerunner, has ended with our Lord's ascension. John,
taking his beginning from the eternity of the Word
of God, reaches in his Gospel up to the time of the
Lord's resurrection. Ambrose; Because then Mark began Aminos.
with expressing the divine power, he is rightly repre- J" p"£'_
sented under the figure of a lion. Remig. Mark is sig- Mi-
nified by the lion ; for as a lion sends forth his dread- p*. viij'.
ful voice in the wilderness, so Mark begins with the
voice in the wilderness, saying, The voice of one crying
in the wilderness. Aug. Although the figure might also Aug. de
be otherwise interpreted. For Mark did not wish to relate e°
either his kingly race, as Matthew did, who for this ise-
figured by a lion, or his priestly kindred, or consecration,
as Luke, figured by a calf; yet he is shewn to have had for
B 2
jvan.i.
4 PREFACE TO THE GOSPEL ACCORDING TO ST. MARK.
his subject the things which the man Christ did, and
therefore appears to be signified by the figure of a man, in
Theoph. the four animals. Theophylact ; Or, the eagle points out
i f| jyr ft re
in Prse-* the Gospel according to Mark, for it begins with the pro-
fat, phecy of John; for prophecy views with acuteness things
which are afar, as an eagle.
COMMENTARY
ON THE GOSPEL ACCORDING TO
ST. MARK.
CHAP. I.
Ver. I. The beginning of the Gospel of Jesus
Christ, the Son of God.
Jerome; Mark the Evangelist, who served the priest- Jeiom.
hood in Israel, according to the flesh a Levite, having j" r(
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 G ospel 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 is 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; The beginning of this Gospel should beBedein
compared with that of Matthew, in which it is said, The ™Arc- '•
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
0 GOSPEk ACCORDING TO CHAP. I.
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
Hilar, preach the Gospel to the world. Hilary ; He has testified,
iii. 11. 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 wre are ; for He is the very and proper Son,
by origin, not by adoption ; in truth, not in name ; by birth,
not by creation,
Mai. 3, 2. As it is written in the Prophets, Behold, I send
my messenger before thy face, which shall prepare
thy way before thee.
3. The voice of one crying in the wilderness,
isa. 40, Prepare ye the way of the Lord, make his paths
straight.
Bede Bede ; Being about to write his Gospel, Mark rightly puts
ubi sup. £rst ^g 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
Hierom. Prophets ; whence he says, As it is written in the prophet
mach. Isaiah, Behold, fyc. Jerome; But this is not written in
Epist. XSaiah, but in Malachi, the last of the twelve prophets.
Vict. Pseudo-Chrys. But it may be said that it is a mistake of the
Cat e Writer, Otherwise it may be said, that he has compressed
Marc.
VER. 2, 3. ST. MARK. 7
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. For knowing that Pseudo-
all things are to be referred to their author, he has brought Qu^'st>
these sayings back to Isaiah, who was the first to intimate nov.et
vet 1 est
the sense. Lastly, after the words of Malachi, he im- ivji.
mediately 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, Bede
although these words are not found in Isaiah, still the sense u ' sup*
of them is found in many other places, and most clearly in
this which he has subjoined, The voice of one crying in the
ivilderness. 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 thought, that, sii.ee 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
YlvevfxuTos "Ayiov 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 Bede
nature, according to the heresy of Origen3, but by the dignity up*
a Origen taught that all rational of one nature, differing only in rank
beings, angels, devils, and men, were and condition, according to their de-
8
GOSPEL ACCORDING TO CHAP. I.
of his office; for angel in Greek is in Latin, nuntius,
(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 by
their office of preaching the Gospel be called angels, as the
Mai. 2, 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.
Theophylact; The Forerunner of Christ, therefore, is
called 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, is penitence, by which God comes down
to us, and we mount up to Him. And for this reason the
Bede 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, fyc. 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 after-
wards be 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
vic,« from Christ. Pseudo-Chrys. But the prophecy, by saying,
Cat." in In the wilderness, plainly shews that the divine teaching was
Marc- not in Jerusalem, but in the wilderness, which was fulfilled to
serts, (in Joan. torn. ii. 17.) and capa- was an angel, quoting this text, (in
ble of change: that men had once been Joan. ii. 25.) v. Huet. Orig. II. qu. 5.
angels: that angels took human nature No. 14, 24, 25.
to serve man, and that St. John Baptist
VKR. 2, 3. ST. MARK. 9
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 non occ.
wilderness, which was pointed out by Moses, where he
made paths, there was another wilderness, in which it pro-
claimed 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 Bede
that which is subjoined, Prepare ye the ivay 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.
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
10 GOSPEL ACCORDING TO CHAP. I.
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.
Pseudo-Jerome ; According to the above-mentioned pro-
phecy 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 b from the bishop. And to shew this,
it is subjoined, And preaching the baptism of repentance ', fyc.
Bede in Bede ; It is evident that John not only preached, but also
2. gave to some the baptism of repentance ; but he could not
give baptism for the remission of sinsc. For 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. Where-
fore as he was the forerunner of the Incarnate Word
of the Father, by the word of his preaching, so by his bap-
tism, which could not remit sins, he preceded that baptism,
b u Chrismantur." Chrism in the Church, it was given once, usually at
Roman Church, was applied twice ; at Baptism, by the Priest, but if for any
Baptism, and more solemnly to the reason omitted, hy the Bishop at Con-
forehead hy the Bishop at Confirma- nrmation. v. Bingham Antiq. b. xii. c.
tion. In the Eastern Church, it was 2. §. 2.
only given once, at Confirmation, and c v. vol. i. p. 97. note a.
by the Bishop only. In the French
VER. 4 — 8. ST. MARK. 11
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 bride-
groom's friend, the bride is brought to Christ, as by a servant
Rebecca was brought to Isaac ; wherefore there follows, And Gen.24,
there went out to him all, fyc. For confession and beauty ps95 g
are in his presence, that is, the presence of the bridegroom. Vulg.
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, is ' an alien descent.' For we heretofore
aliens to God by pride, are by the sign of Baptism madesymbo-
lowly, and thus exalted on high'1.
Bede; An example of confessing their sins and of pro-Bede
mising to lead a new life, is held out to those who desire to11 ' sup*
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 follows, And John was clothed in
cameVs 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 morti-
fication. 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 ex-
ternals. 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 thi
4 v. S. Cyril of Jems. Cat. xx. 4—7. >**tf^ ^
12 GOSPEL ACCORDING TO CHAP. I.
faith leap up towards heaven ; and the faithful, being
inspired by the wild honey, are full-fed from the untilled
wood. Theoph. 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 under-
stand them.
£jreg- Gregory ; Or, by the kind itself of his food he pointed
xxxi. 25. 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
Bede 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
Gal. 5, his loins, for he was one, who crucified his Jlesh with the
2 affections and lusts. 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 fol-
lows, And he preached, saying, there cometh one mightier
VER. 4 — 8. ST. MARK. 13
than I after me. Gloss. He said this to do away with Gloss,
the opinion of the crowd, who thought that he was non occ"
the Christ; but he announces that Christ is mightier
than he, who 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 signi-
fies ? He who seven times and seventy times seven remits Mat. 187
. . 22.
sin. 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. But Vict,
lest he should be thought to say this by way of comparing c^t ' *n
himself to Christ, he subjoins, Of whom I am not worthy, fyc. Marc.
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 com-
mentators on this passage have expounded each in a different
way. For he means by the latchet, the tie of the shoe. He non occ.
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 Greg,
animals. The Lord, therefore, coming incarnate, appeared Evan. m
as it were with shoes on His feet, for He assumed in Hisvn«
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 unwor-
thy to loose his shoe-latchet, as if he said openly, I cannot
14 GOSPEL ACCORDING TO (HAH. I.
make bare the feet of the Redeemer, for I usurp not the
name of the Bridegroom, a thing which is above my deserts.
Theoph. 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
Bede not able to unloose, because he found no sin in Him. Bede;
ubi sup. ^us ^en T0hn 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 bom 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, / 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
Bede by God. Bede ; Now we are baptized by the Lord in the
u i sup. jj0iy 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.
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.
Pseudo-Jerome; Mark the Evangelist, like a hart, longing
VER. 9 — 11. ST. MARK. 15
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 nar-
rative Jesus coming from Nazareth, saying, And it came to
pass in those days, fyc. Pseudo-Chrys. Forasmuch as He was Vict,
ordaining a new baptism, He came to the baptism of John, cat'in
which, in respect of His own baptism, was incomplete, but Marc-
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 had been commanded to men that
they should submit to the Prophet's baptism. Bede ; HeBedein
was baptized, that by being baptized Himself He might 4 arc' *'
shew His approval of John's baptism6, and that, by sanctify-
ing 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 Ezek. 1.
the beginning of his book relates that they were opened ; or
this 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. Or else, that from heaven sanctification vict.
might be given to men, and earthly things be joined to heavenly. £nL .e
But the Holy Spirit is said to have descended upon Him, Marc.
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 Bede
Holy Ghost was seen to come down upon baptism, was a Sl,p'
sign of spiritual grace to be given to us in baptism. Pseudo-
Jerome ; But this is the anointing of Christ according to
e Vol. i. p. J09, note h.
16 GOSPEL ACCORDING TO CHAP. I.
the flesh, namely, the Holy Ghost, of which anointing it is
Ps. 45, said, God, even thy God, hath anointed thee with the oil of
'* , gladness above thy fellows. Bede: Well indeed in the
Bede •' *
ubi sup. 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
Cant, came down in the shape of a dove, because in the Canticles it
passim. js sung 0f tne (Jhurch : 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,
Mat. 10, dove in Christ and His Apostles : to whom it is said, Be
Bede &e w^se as serpents, and harmless as doves. Bede ; Now
ubi sup. 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 righteous-
ness, 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 others, 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.
Aug. de Aug. Wherefore Matthew relates that the voice said, This is
£°°?\ A my beloved Son ; for he wished to shew that the words,
Ev.n.14. J m 7
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 speak-
ing, relate the same meaning. And that God delighted
Himself in His Son, we are reminded in these words, In
VER. 12, 13. ST. MARK. 17
thee I am well pleased. Bede; The same voice hasBedo
taught us, that we also, by the water of cleansing, and u ' 8up;
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. Pseu do- Jerome ; Morally also
it may be interpreted; we also, drawn aside from the
fleeting world by the smell and purity of flowers, run v. Cant.
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 a never-failing charity. And the voice of the Lord
from heaven is directed to us the beloved of God ; Blessed Matt. 5,
are the peacemakers, for they shall be called the sons of
God; and then the Father, with the Son and the Holy
Spirit, is well-pleased with us, when we are made one spirit
with God.
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.
Chrys. Because all that Christ did and suffered was forChrys.
our teaching, He began after His baptism to dwell in the M°™ ,n
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
vol. it. c
18 GOSPEL ACCORDING TO CHAP. I.
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 ac-
cording to the word of Divine Providence. By which also
He shews, that no man should thrust himself into tempt-
ation, but that those who from some other state are as
Bede in it were driven into temptation, remain conquerors. Bede;
1 a5rc* And that no one might doubt, by what spirit he said that
Christ was driven into the wilderness, Luke has on purpose
Luke 4, 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
Chrys. was willing to do. Chrys. But the Spirit drove Him into
in Mat. t^e wilderness, because He designed to provoke the devil to
xii. 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 Bede ; But He retires into the desert that He may teach
ubisup. ug fljg^ 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
2Tim.3,the devil, that He might teach us, that all that will live godly
in Christ Jesus shall suffer persecution ; whence it follows,
And he was in the ivilderness 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 Command-
ments, by observing which we fight against our enemy, but
four times ten are forty.
VER. 14, 15. ST. MARK. 19
There follows, and he was with the wild beasts. Pseudo- Vict.
Chrys. But He says this to shew of what nature was thec^".*
wilderness, for it was impassable by man and full of wild Marc,
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 Heb. 1 ,
sent to minister for them who shall be heirs of salvation.
We must also observe, that to those who conquer in tempta-
tion angels stand near and minister. Bede ; Consider also Bede
that Christ dwells among the wild beasts as man, but, as sup'
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.
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.
Pseudo-Chrys. The Evangelist Mark follows Matthew in Vict.
his order, and therefore after having said that Angels minister, cat.i
he subjoins, But after that John was put into prison, Jesus Marc-
came, fyc. After the temptation and the ministry of Angels, He
goes back into Galilee, teaching us not to resist the violence
of evil men. Theophyl. 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. He retired also Vict.
that He might keep Himself for teaching and for healing, cat.' in
before He suffered, and after fulfilling all these things, might Marc,
become obedient unto death. Bede ; John being put in Bede
prison, fitly does the Lord begin to preach : wherefore there u ! SU|J'
follows, Preaching the Gospel, fyc. For when the Law
ceases, the Gospel arises in its steps.
c 2
20 GOSPEL ACCORDING TO CHAP. I.
Pseu do- 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
Bade 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 whoso-
ever reads the Gospel of John will find, that the Lord taught
many things before the putting of John in prison, and also
John 2, did many miracles ; for you have in his Gospel, This
John 3 beginning of miracles did Jesus ; and afterwards, for John
24- was not yet cast into prison. 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, fyc.
Vict. Pseudo-Chrys. Since then the time was fulfilled, when the
CM in fu^nessoftimc W(xs come, and God sent his Son,'\t was fitting
Marc, that the race of man should obtain the last dispensation of
God. And therefore he says, for the kingdom of heaven is at
Orig. in hand. But the kingdom of God is essentially the same
tom x as ^e kingdom of heaven, though they differ in idea.
14. For by the kingdom of God is to be understood that in
v°o°vC' wnich G°d reigns ; and this in truth is in the region of
de Orat.the living, where, seeing God face to face, they will abide
fn Matt *n tne &00^ tniDos now promised to them ; whether by this
1. 12:14. region one chooses to understand Love, or some other
confirmation e of those who put on the likeness of things
e By ' confirmatio/ seems to be as used by S. Basil, (de Sp. S. 16.)
meant the perfecting of spiritual natures. l Cceli' is commonly interpreted of the
v. S. Thomas Aq. Summa, Theol. p. 1. Angels, by the Fathers.
qu. lxii. Art. 1. It answers to trrt^iufis
VER. 16 — 20. ST. MARK. 2l
above, which are signified by the heavens. For it is clear y.Chrys.
enough that the kingdom of God is confined neither by Hom.i9.
place nor by time. Theophyl. Or else, the Lord means inc. 6,9.
that the time of the Law is completed ; 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 Rom.
righteousness and peace and joy in the Holy Ghost ? '
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 bitter-
ness 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, Bede
therefore, and believe; that is, renounce dead works; foru>l sup"
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.
16. Now as he walked by the sea of Galilee, lie
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
22 GOSPEL ACCORDING TO CHAP. I.
left their father Zebedee in the ship with the hired
servants, and went after him.
Gloss. 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, fyc. Theophyl.
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, / 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
Bedein word of preaching, they rather are made alive. Bede; Now
Marc. nsners arjcl 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 imme-
diately they left their nets, and followed him. Theophyl. 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, fyc.
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.
VER. 16 20. ST. MARK. 23
Bedb; It may be asked, how he could call two fishers from Bede
each of the boats, (first, Peter and Andrew, then having11 ' *U1>*
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 ; he also says, Luke 5,
that at the same time, when they had brougJd their ships to '
land, they followed him. We must therefore understand
that that 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 tetragrammaton, m!T
the name of the Lord, we who are commanded, after their
example, to hear the voice of the Lord, and to forget the Ps- 45,
people of wickedness, and the house of our fathers'1 conversa-
tion, 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 sheCant-,»
. .4. Vultr.
has been made beautiful. Again, Simon, means obedient ;
Andrew, manly; James, supplanterf ; John, grace; by
which four names, we are knit together into God's host8; by
obedience, that we may listen ; by manliness, that we
do battle ; by overthrowing, that we may persevere ; by supplan-
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
f Cf. vol. i. 139, 140, 364. 'I Al. l in imaginem.'
'24 GOSPEL ACCORDING TO (HAP. I.
God. Theophyl. 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 con-
templative life, for he speaks more fully of divine things.
21. And they went into Capernaum; and straight-
way on the sabbath day he entered into the syna-
gogue, and taught.
22. And they were astonished at his doctrine : for
he taught them as one that had authority, and not as
the Scribes.
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. Where-
fore he relates the first miracle on the sabbath day, saying,
And they go into Capernaum. Theophyl. Quitting Nazareth.
Now on the sabbath day, when the Scribes were gathered
together, he entered into a synagogue, and taught. Where-
fore there follows, And straightway on the sabbath day, having
entered into the synagogue, he taught them. For 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
Bede punishment to those who did not believe on Him. Bede ;
ubi sup. ^he 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
Mat. 6, Matthew, It was said to them of old time, but I say unto you.
27.
23. And there was in their synagogue a man with
an unclean spirit ; and he cried out,
VER. 23 — 28. ST. MARK. 25
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.
Bede; Since by the envy of the devil death first entered Bede in
into the world, it was right that the medicine of healing |# 7/'
should first work against the author of death ; and therefore
it is said, And there was in their synagogue a man, fyc.
Pseudo-Chrys. The word Spirit is applied to an Angel, the Vict.
air, the soul, and even the Holy Ghost. Lest therefore by the e Ca*( in
sameness of the name we should fall into error, he adds, unclean. Maic.
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. Aug. Moreover, how great isAug.de
the power which the lowliness of God, appearing in the 21.
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 with thee,
Jesus of Nazareth, fyc. For it is evident in these words that
there was in them knowledge, hut there was not charity;
and the reason was, that they feared their punishment from
Him, and loved not the righteousness in Him. Bede; For Bede
the devils, seeing the Lord on the earth, thought that they were u sup'
immediately to be judged. Pseudo-Chrys. Or else the devil so Vict,
speaks, as if he said, l by taking away uncleanness, and giving Cat ' in
Marc.
26 GOSPEL ACCORDING TO CHAP. I.
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, / know that thou art
Vict- the Holy One of God. Pseudo-Chrys. As if he said, Methinks
Cat* in that Thou art come; for he had not a firm and certain know-
Marc, ledge 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 He 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
Aug. of all. Aug. For He was known to them in that degree in
sup' 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 accord-
ing as He is the Word of God; but as He was to be
made known in terror, to those beings from whose tyran-
nical power He was about to free the predestinate. He
was known therefore to the devils, not in that He is eternal
l John Life, but by some temporal effects of His Power, which might
John 17 ^e more clear to the angelic senses of even bad spirits than to the
3. weakness of men. Pseudo-Chrys. Further, the Truth did not
T1^* wish to have the witness of unclean spirits; wherefore there
Cat. in follows, AndJesusthreatenedhim, saying, fyc. Whence ahealth-
arc* ful 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, fyc. 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. Theophyl. That they might know, when they
saw it, from how great an evil the man was freed, and on
Be.de 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
Luke 4, himself says, When he had cast him into the midst, lie came
out from him, without hurling him. Wherefore it is inferred
that Mark meant by vexing or tearing him, what Luke ex-
VER. 29 — 31. ST. MARK. 27
presses, 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 8$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, 8$c. Gloss. For those things which men Gloss,
wonder at they soon divulge, for out of the abundance of the Mat. 12,
heart the mouth speaketh. Pseudo- Jerome ; Moreover, Caper- 24#
naum is mystically interpreted the town of consolation, and the
sabbath as rest. The man with an evil spirit is healed by
rest and consolation, that the place and time may agree with
his healing. This man with an unclean spirit is the human
race, in which uncleanness reigned from Adam to Moses; v. Rom.
for they sinned without law, and perished without law. 2' 12*
And he, knowing the Holy One of God, is ordered to hold his
peace, for they knowing God did not glorify him as God, 1,21.25.
but rather served the creature than the Creator. The spirit
tearing the man came out of him. When salvation is
near, temptation is at hand also. Pharaoh, when about to let1
Israel go, pursues Israel ; the devil, when despised, rises up
to create scandals.
29. And forthwith, when they were come out of the
synagogue, they entered into the house of Simon and
Andrew, with James and John.
30. But Simon's wife's mother lay sick of a fever,
and anon they tell him of her.
h Cf. vol. i. p. 132. ' At. <■ dimissus ab Israel.'
28 GOSPEL ACCORDING TO CHAP. I.
31. And he came and took her by the hand, and
lifted her up ; and immediately the fever left her, and
she ministered unto them.
Bedein Bede ; First, it was right that the serpent's tongue should
l. 7. be shut up, that it might not spread any more venom ; then
that the woman, who was first seduced, should be healed
from the fever of carnal concupiscence. Wherefore it is said,
And forthwith, when they were come out of the synagogue,
8$c. Theophyl. 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 it as lying
v. Vict. sicJc 0f a fever. Pseudo-Chrys. But the disciples, know-
Cat, in ing that they were to receive a benefit by that means, without
Mjjrc- waiting for the evening prayed that Peter's mother should
be healed. Wherefore there follows, who immediately tell
Bede him of her. Bede ; But in the Gospel of Luke it is written,
LukeT that they besought him for her. For the Saviour sometimes
38- 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 some-
times 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
Ps. 19, God, Cleanse me, O Lord, from my secret faults. Where-
fore He heals her at their request; for there follows, And
he came and took her by the hand, and lifted her up.
Theophyl. By this it is signified, that God will heal
a sick man, if he ministers to the Saints, through love to
Bede in Christ. Bede ; But in that He gives most profusely His
1.6.' 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
in Mm* immediately the fever left her, fyc. The health which is
conferred at the command of the Lord, returns at once
entire, accompanied with such strength, that she is able to
VER. 3*2 34. ST. MARK. 29
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 its concupiscence by the precepts of continence. Pseudo-
Jerome ; For the fever means intemperance, from which,
we the sons of the synagogue", 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. Theophyl. 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.
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.
Theophyl. 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. Now in that he says many, Vict.
all are to be understood according to the Scripture mode of(<at'm
expression. Thkophyl. Or he says many, because there were Mar( •
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-Aug. For the devils knew that He was the Christ, P^"Jo-
Aug.
who had been promised by the Law : for they saw in Him all QU£est.e
Yet. et
k See S. Aug. on Ps. 72, no. 4, 6. p. 19.) The word' synagogue' is applied Nov.
" Ecclesia Socrus Synagogae." The to the Church by Justin M. Dial. c. Test.xvi.
Church is called the daughter of the Tryph. p. 160. (Ben.) Clem. Alex. Str.
Synagogue in the spurious ' Altercatio vi. 633.
Eccles. et Synagog.' (Aug. Opp. t. viii.
30 GOSPEL ACCORDING TO CHAP. I.
the signs, which had been foretold by the Prophets ; but they
were ignorant of His divinity, as also were their princes,
iCox.1, for if they had known it, they would not have crucified,
Bede ine Lord of glory. Bede; For, Him whom the devil
ubijsup. 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. Theophyl. 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
Vict, falsehood. Pseudo-Chrys. And Luke does not contradict
Ant. e this, when he says, that devils came out of many, crying out
Marc, and saying, Thou art Christ the Son of God: for he subjoins,
J? e ' 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 above-
Bede mentioned words. Bede; Again, in a mystical sense, the
ubi sup. getting of the sun signifies the passion of Him, who said,
John 9, As long as I am in the world, I am the light of the ivorld.
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. Pseu do- 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.
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.
VER. 35 — 39. ST. MARK. 31
38. And he said unto them, Let us go into the
next towns, that I may preach there also : for there-
fore came I forth.
39. And he preached in their synagogues through-
out all Galilee, and cast out devils.
Theophyl. 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.
Not that He required prayer ; for it was He who Himself cat."in
received the prayers of men ; but He did this by way of an Marc-
economy, and became to us the model of good works.
Theophyl. For He shews to us that we ought to attribute
to God whatever we do well, and to say to Him, Every James I,
good gift comelh down from above, from Thee. It continues:
And Simon followed him, and they that were with him.
Pseudo-Chrys. Luke however says, that crowds came to Vict.
Christ, and spoke what Mark here relates that the Apostles ca\. in
said, adding, And when they came to him, they said to him, Marc.
All seek thee. But they do not contradict each other ; for 4£ e '
Christ received after the Apostles the multitude, breath-
lessly 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. Theophyl. 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. In which word, He manifests the mystery of vict.
His emptying himself, that is, of His incarnation, and the£nt,.e
sovereignty of His divine nature, in that He here asserts, that Marc.
He came willingly into the world. Luke however says, To Jhl1- 2,
this end was I sent, proclaiming the Dispensation, and the
good pleasure of God the Father concerning the incarnation
8*2 GOSPEL ACCORDING TO CHAP. I.
of the Son. There follows: And he continued preaching in
their synagogues, in all Galilee.
Aug. de Aug. But by this preaching, which, he says, He con-
Evan ii. ^nue<^ i*1 a-M Galilee, is also meant the sermon of the
19- 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. Theophyl. 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,
His teaching would not be believed ; so do thou also, after
teaching, wrork, that thy word be not fruitless in thyself.
Bede Bede ; Again mystically if by the setting of the sun, the
sup' 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.
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.
VER. 40—45. ST. MARK. 3C.)
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.
Bede; After that the serpent-tongue of the devils was Bede in
shut up, and the woman, who was first seduced, cured of ,- "c*
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.
Aug. Mark puts together circumstances, from which one Aug. de
may infer that he is the same as that one whom Matthew EvA'a ^
relates to have been cleansed, when the Lord came down 19
-r» Matt. 8,
from the mount, after the sermon. Bede; And because the 2.
Lord said that He came not to destroy the Law but to fulfill,^
Matt. 5
' Marc. i.
he who was excluded by the Law, inferring that he was 9.
cleansed by the power of the Lord, shewed that that grace, ]7
which could wash away the stain of the leper, was not from
the Law, but over the Law. And truly, as in the Lord autho-
ritative 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 con-
fession ; 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. Theophyl.
For he said not, If thou wilt, pray unto God, but, Lf thou
wilt, as thinking Him very God. Bede ; Moreover, he Bede
doubted of the will of the Lord, not as disbelieving Hisublsup'
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, L
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 sav separately, / will, and then^T5j5r Qp MEO/Tic-
VOL. II. D
N / ST. MICHAEL'S ' -T.
34 GOSPEL ACCORDING TO CHAP. I.
Chrys. mand, he thou clean. Chrys. Further, the reason why
25. in He touches the leper, and did not confer health upon him
Matt, Dv worci 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 Bede; Another reason why He touched him, was to
prove that He could not be denied, who free 1 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 ;
Chrys. now thou hast at once the effect of My compassion. Chrys.
25°"^ Moreover, by this, not only did He not take away the opinion
Matt, 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,
Bede And when he had spoken, immediately, 8$c. Bede ; For
there is no interval between the work of God and the com-
Ps. 148, mand, because the work is in the command, for He com-
manded, and they were created. There follows: And he
siraitly charged him, and forthwith, fyc. See thou tell
Chrys. no man. Chrys. As if He said, It is not yet time that
25. 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 com-
Bede pleted the work, leaving them to try it. Bede ; This He
ubi sup. ^-^ jn or(jer that the priest might understand that the leper
was not healed by the Law, but by the grace of God above
VER. 40 — 45. ST. MARK. 35
the Law. There follows: And offer for thy cleansing what
Moses, §c. Theophyl. 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 Bede
the Lord seems to approve of the Jewish sacrifice, which u ' sup'
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. Theophyl. 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 bene-
fited ought to be grateful, and to return thanks, even though
his benefactor requires it not. Bede ; Now it may well Bede
be asked, why our Lord ordered His action to be concealed, v# q"^'
and yet it could not be kept hid for an hour ? But it is to be Moral.
19 22.
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 Chrys.
leper every where proclaimed his wonderful cure, so that non occ'
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
d 2
36 GOSPEL ACCORDING TO ST. MARK. CHAP. I.
desired the kingdoms of the world. For covetousness is the
root of all evil; wherefore Gehazi, engaged in an avaritious
Bede 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
Lukell,us, Give alms of such things as ye have, and, behold,
41* all things are clean unto you. 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
Rom. 8, steep, whom nothing can separate from the love of Christ.
Bede in Bede ; Even after working a miracle in that city, the Lord
Marc. i. 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.
CHAP. It
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, which was borne of 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,)
38 GOSPEL ACCORDING TO CHAP. II.
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.
Bede in Bede ; Because the compassion of God deserts not
l To" 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
Aug. de said, And again he entered into Capernaum, 8$c. Aug. But
£on- .. Matthew writes this miracle as if it were done in the city of
Evan. n. . u
25. 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
Vict. His own city. Pseudo-Chrys. Or else, Matthew called
Ajjv Capernaum His city because He went there frequently, and
in Marc, there did many miracles. It goes on : And it was noised that
he was in the house, fyc. For the desire of hearing Him was
stronger than 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
hearing 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
VER. 1 12. ST. MARK. 39
lay him before him, 8$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 ; ItBede
may indeed be seen, how much each person's own faith u l sup*
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. Theophyl. He saw the faith of the sick
man himself, since he would not have allowed himself to
be carried, unless he had had faith to be healed.
Bede ; Moreover, the Lord being about to cure the man Bede
of the palsy, first loosed the chains of his sins, in order to u 1 sup*
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 a ; 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 Bede
remits sin by those also to whom He has assigned the power11 l SU1)*
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
a Nicolai observes on this passage, Christo meminit in Johannem. Lib. ii.
Nihil tale oecurrit in Cyrillo, tametsi c. 3.
blasphemiue ideo a Judseb imnroperatse
40 GOSPEL ACCORDING TO CHAP. II.
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 know-
ledge of things hidden and by the virtue of His works,
manifests Himself to be God. For there follows : And im-
mediately 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. Theophyl. 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 had 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 thatHe can
do both, says, Which is the 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
victt of the soul, which is really more difficult. Pseudo-Chrys.
Ant. e And because it is easier to say than to do, there was still
Cat. in . r . . . . . . n
Marc, manifestly something to say m opposition, tor the work was
not yet manifested; wherefore He subjoins, But that ye may
know, fyc. 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
VER. 1 12. ST. MARK. 41
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.
Theophyl. 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 com-
mandments.
Bede ; A carnal sign therefore is given, that the spiritual Bede
sign may be proved, although it belongs to the same power" l sup*
to do away with the distempers of both soul and body;
whence it follows : And immediately lie arose, took up the
bed, and, went forth before them all. Chrys. Further, He Chrys.
first healed by the remission of sins that which He had come non occ'
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 i3ede
arise from sins, and therefore perhaps sins are first remitted, ubl SUP*
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 Lazaius;
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. Where-
fore 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.
Theophyl. This is not however the paralytic, whose cure
42 GOSPEL ACCORDING TO CHAP. II.
John 5. is relatedjby John, 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
Matt. 9. cure is related by Matthew and Mark. But mystically,
Christ is still in Capernaum, in the house of consolation.
ubfsV 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.
Theophyl. 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 sweetnesses 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. Theophyl. 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
VER. 13 — 17. ST. MARK. 43
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 isBede
opened, because, when the Scriptures are laid open to us,u lsup*
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. Theophyl. 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.
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
Alphseus 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
44 GOSPEL ACCORDING TO CHAP. II.
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.
Bede Bede ; After that the Lord taught at Capernaum, He went
ubi sup. ^Q tjie sea^ tnat jje might noi on\y 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, 8$c. Theophyl.
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 fiiest 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
Chns. }jy^ ],e saw Levi the son of Alphceas sitting, 8$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 Alphseus, by Mark ; for he was the son
of Alphasus. 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 i. Bede ; So also the same person is called Levi and Matthew;
Marc, but Luke and Mark, on account of their reverence and the
honour of the Evangelist, are unwilling to put the common
Prov.l8.liame, 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 sal-
vation, since he himself was suddenly changed from a publican
into an Apostle. But he says that he was sitting at the ' telo-
neum,' that is, the place where the customs are looked after
VER. 13—17. ST. MARK. 45
and administered. For ' telos' in Greek is the same as
6 vectigal,' customs, in Latin. Theophyl. 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 \oya.
sort, which publicans are wont to do in their abodes, yea*W"»
1 . apud
this man, who was raised on high from this state of life that Theo.
he might leave all things and follow Christ. Wherefore it
goes on, And he saith to him, Follow me, fyc.
Bede; Now to follow is to imitate, and therefore in order Bede
to imitate the poverty of Christ, in the feeling of his soul u ' sup*
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 Ap-
pointed, 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. Theophyl. 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 ; The persons here called publicans are those who Bede in
exact the public customs, or men who farm the customs of j ^
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, con-
verted 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 enter-
tainers spiritual meats, which also is earned on in mystical
figures. For he who receives Christ into his inward habita-
46 GOSPEL ACCORDING TO CHAP. II.
tion 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. Theophyl. But the
Pharisees blame this, making themselves pure. Whence
there follows : And when the Scribes and Pharisees saw him
eat, 8$c.
Bede Bede ; If by the election of Matthew and calling of the
p* publicans, the faith of the Gentiles is expressed, who formerly
were intent on the gains of this world ; certainly the haugh-
tiness 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 conscious-
ness 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, fyc. Theophyl. Not indeed
that they should continue sinners, but be converted to that
repentance.
1 8. 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
VER. 18 — 22. ST. MARK. 47
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.
Gloss. As above, the Master was accused to the disciples Gloss.
for keeping company with sinners in their feasts, so now, non occ*
on the other hand, the disciples are complained of to the
Master for their omission of fasts, that so matter for dis-
sension might arise amongst them. Wherefore it is said,
And the disciples of John and the Pharisees used to fast.
Theophyl. For the disciples of John being in an imperfect
state, continued in Jewish customs. Aug. But it may be Aug. de
thought that He added Pharisees, because they joined with 2^n
the disciples of John in saying this to the Lord, whilst ii. 27.
Matthew relates that the disciples of John alone said it : but
the words which follow rather shew that those who said it
spoke not of themselves, but of others. For it goes on, And
they come and say unto him, Why do the disciples, 8$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 Chrys.
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
non occ.
48 GOSPEL ACCORDING TO CHAP. II.
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 for-
give 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 ivith sinners, that thou mightest see His
grace, and acknowledge His power. It goes on ; And Jesus
said unto them, Can the children, fyc.
Aug. Aug. 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 bride-
Vict. groom, but also of the bride. Pseudo-Chrys. He then calls
Cat. in Himself a bridegroom, as if about to be betrothed to the
Marc. Church. For the betrothal is giving an earnest, namely, that
of the grace of the Holy Ghost, by which the world believed.
Theophyl. 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-
Vict. Pseudo-Chrvs. But intercourse with Him, He says, is far
Cat. in removed from all sorrow, when He adds, As long as they have
Marc, the bridegroom with them, they cannot fast. He is sad, from
whom some good is far removed ; but he wrho 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, 8$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 pre-
sent with them the Bridegroom of human nature, Who every
where executes the words of God, and Who gives the seed
VER. 18 — 22. ST. MAUK. 49
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 per-
fect, they will be united to the Bridegroom in marriage, and
will always feast at the king's banquet. Theophyl. 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 repent-
ance, 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 Bede
sense, it may thus be expressed ; that the disciples of John ubl SUP-
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 fillet h it up
taketh away from the old, and the rent is made worse.
Pseudo-Chrys. As if He said, because these are preachers vict.
of the New Testament, it is not possible that they should serve pnt\e
old laws ; but ye who follow old customs, fitly observe the fasts Marc,
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 boitles, 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 Bede
would burst at spiritual precepts, rather than be held in ubl SUP-
VOL. II. e
50 GOSPEL ACCORDING TO CHAP. II.
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 new mysteries to a soul,
hardened in old wickedness. Theophyl. 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
Bede command of fasting. Bede ; Neither was it fitting to sew on
p* 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 winch we are reformed
in our minds.
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.
Vict. Pseudo-Chrys. The disciples of Christ, freed from the
Cat. in figure, and united to the truth, do not keep the figurative
Marc. feast 0f the sabbath, wherefore it is said, And it came to pass,
VER. 23 — 28. ST. MARK. 51
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; We read also in the following part, that they whoBedein
came and went away were many, and that they had not time l ^
enough to take their food, wherefore, according to man's
nature, they were hungry. Chrys. But being hungry, they non occ.
ate simple food, not for pleasure, but on account of the^eCh
necessity of nature. The Pharisees however, serving theHom.
figure and the shadow, accused the disciples of doing wrong. Matt.
Wherefore there follows, But the Pharisees said unto him,
Behold, why do they on the sabbath day that which is not
lawful.
Aug. For it was a precept in Israel, delivered by a written Aug.
law, that no one should detain a thief found in his fields, Monach.
unless he tried to take something away with him. For the 23.
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. But our Lord Vict,
brings forward David, to whom it once happened to eat^"*'^
though it was forbidden by the law, when he touched the Marc
Priest's food, that by his example, he might do away with
their accusation of the disciples. For there follows, Have ye
never read, fyc.
Theophyl. For David, when flying from the face of Saul, l Sam.
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 Bede
discrepancy, for both were there, when David came to ask p'
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,
E 2
52 GOSPEL ACCORDING TO CHAP. II.
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. There-
fore the sabbath was ordered to be observed in such a way,
that, if there were a necessity, he should not be guilty, who
broke the sabbath-day ; therefore it was not forbidden to cir-
cumcise 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, fyc. 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
Vict, sabbath-day. Pseudo-Chrys. He calls himself properly, Lord
Cat. ?n °f the sabbath, and Son of man, since being the Son of God,
Marc. ne 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 Bede ; But in a mystical sense the disciples pass through
1 sup* 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 examples 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 incor-
porated 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.
And well, on the sabbath-day, for the doctors themselves in
VER. 23 — 28. ST. MARK. 53
preaching labour for the hope of future rest, and teach their
hearers to toil over their tasks for the sake of eternal repose.
Theophyl. 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? Bede
they walk through the corn fields with the Lord, who rejoice p
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.
CHAP. III.
1 . And he entered again into the synagogue ; and
there was a man there which had a withered hand.
2. And they watched him, whether he would heal
him on the sabbath day; that they might accuse him.
3. And he saith unto the man which had the
withered hand, Stand forth.
4. And he saith unto them, Is it lawful to do good
on the sabbath days, or to do evil ? to save life, or to
kill ? But they held their peace.
5. And when he had looked round about on them
with anger, being grieved for the hardness of their
hearts, he saith unto the man, Stretch forth thine
hand. And he stretched it out : and his hand was
restored whole as the other.
Theophyl. After confounding the Jews, who had blamed
His disciples, for pulling the ears of corn on the sabbath day,
by the example of David, the Lord now further bringing them
to the truth, works a miracle on the sabbath ; shewing that, if
it is a pious deed to work miracles on the sabbath for the
health of men, it is not wrong to do on the sabbath things
necessary for the body: he says therefore, And he entered
again into the synagogue ; and there was a man there which
had a withered hand. And they watched him, whether he
would heal him on the sabbath-day ; that they might accuse
Bedein him. Bede; For, since He had defended the breaking of
Marc. the sabbath, which they objected to His disciples, by an
approved example, now they wish, by watching Him, to
Ant. e
at. in
VER. 1 5. GOSPEL ACCORDING TO ST. MARK. 55
calumniate Himself, that they might accuse Him of a trans-
gression, if He cured on the sabbath, of cruelty or of folly, if
He refused. It goes on: And he saith unto the man which had
the withered hand, Stand in the midst. Pseudo-Chrys. He Vict.
placed him in the midst, that they might be frightened at the c
sight, and on seeing him compassionate him, and lay aside their Marc. v.
malice. Bede ; And anticipating the calumny of the Jews, Hom?in
which they had prepared for Him, He accused them of violating Matt-
the precepts of the law, by a wrong interpretation. Where- Bede
fore there follows: And he saith unto them, Is it lawful ^0ublsuP*
do good on the sabbath-day, or to do evil f And this He asks,
because they thought that on the sabbath they were to rest
even from good works, whilst the law commands to abstain
from bad, saying, Ye shall do no servile work therein; thatLevit.
is, sin: for Whosoever commit teth sin is the servant of sin.%3i^'
John 8,
What He first says, to do good on the sabbath-dag or to do 34.
evil, is the same as what He afterwards adds, to save a life or
to lose it; that is, to cure a man or not. Not that God, Who
is in the highest degree good, can be the author of perdition
to us, but that His not saving is in the language of
Scripture to destroy. But if it be asked, wherefore the Lord,
being about to cure the body, asked about the saving of the
soul, let him understand either that in the common way of
Scripture the soul is put for the man; as it is said, ^//Exodus
the souls that came out of the loins of Jacob ; or because '
he did those miracles for the saving of a soul, or be-
cause the healing itself of the hand signified the saving of the
soul. Aug. But some one may wonder how Matthew could Aug. de
have said, that they themselves asked the Lord, if it wasE°"n
lawful to heal on the sabbath-day; when Mark rather relates"-35*
that they were asked by our Lord, Is it lawful to do good on
the sabbath-dag, or to do evil? Therefore we must under-
stand that they first asked the Lord, if it was lawful to heal
on the sabbath-day, then that understanding their thoughts,
and that they were seeking an opportunity to accuse Him, He
placed in the middle him whom He was about to cure, and
put those questions, which Mark and Luke relate. We must
then suppose, that when they were silent, He propounded the
parable of the sheep, and concluded, that it was lawful to do
good on the sabbath-day. Tt goes on: But theg were silent.
56 uosPel according to CHAP. III.
Vict. Pseudo-Chrys. For they knew that He would certainly cure
QU}'-e him. It goes on : And looking round about upon them with
Marc, anger. His looking round upon them in anger, and being
saddened at the blindness of their hearts, is fitting for His
humanity, which He deigned to take upon Himself for us.
He connects the working of the miracle with a word, which
proves that the man is cured by His voice alone. It follows
therefore, And he stretched it out, and his hand was restored.
Answering by all these things for His disciples, and at the
same time shewing that His life is above the law.
Hede Bede ; But mystically, the man with a withered hand
ubi sup. shews the human race, dried up as to its fruitfulness in good
works, but now cured by the mercy of the Lord ; the hand
of man, which in our first parent had been dried up when he
plucked the fruit of the forbidden tree, through the grace of
the Redeemer, Who stretched His guiltless hands on the tree
of the cross, has been restored to health by the juices of good
works. Well too was it in the synagogue that the hand was
withered; tor where the gift of knowledge is greater, there also
the danger of inexcusable guilt is greater. Pseudo-Jerome ;
Or else it means the avaricious, who, being able to give had
rather receive, and love robbery rather than making gifts. And
they are commanded to stretch forth their hands, that is, let him
28. ' that stole steal no more, hut rather let him labour, working
with his hand the thing which is good, that he may have to
give to him that needeth. Theophyl. Or, he has his right hand
withered, who does not the works which belong to the right
side ; for from the time that our hand is employed in forbidden
deeds, from that time it is withered to the working of good. But
it will be restored whenever it stands firm in virtue; wherefore
Christ saith, Arise, that is, from sin, and stand in the midst;
that thus it may stretch itself forth neither too little or too much.
6. And the Pharisees went forth, and straightway
took counsel with the Herodians against him, how
they might destroy him.
7. But Jesus withdrew himself with his disciples to
the sea : and a great multitude from Galilee followed
him, and from Judsea,
VEK. 6—12. ST. MARK. 57
8. And from Jerusalem, and from Idumaea, and
from beyond Jordan ; and they about Tyre and Sidon,
a great multitude, when they had heard what great
things he did, came unto him.
9. And he spake to his disciples, that a small ship
should wait on him, because of the multitude, lest
they should throng him.
10. For he had healed many ; insomuch that they
pressed upon him for to touch him, as many as had
plagues.
11. And unclean spirits, when they saw him, fell
down before him, and cried, saying, Thou art the Son
of God.
12. And he straitly charged them that they should
not make him known.
Bede ; The Pharisees, thinking it a crime that at the word Bede in
of the Lord the hand which was diseased was restored to a j i™#*
sound state, agreed to make a pretext of the words spoken by
our Saviour ; wherefore it is s&id, And the Pharisees went forth,
and straightway took counsel with the Herodians against him,
how they might destroy him. As if every one amongst them
did not greater things on the sabbath day, carrying food,
reaching forth a cup, and whatever else is necessary for meals.
Neither could He, Who said and it was done, be convicted
of toiling on the sabbath clay.
Theophyl. But the soldiers of Herod the king are called
Herodians, because a certain new heresy had sprung up,
which asserted that Herod was the Christ. For the prophecy
of Jacob intimated, that when the princes of Judah failed,
then Christ should come ; because therefore in the time of
Herod none of the Jewish princes remained, and he, an alien,
was the sole ruler, some thought that he was the Christ, and
set on foot this heresy. These, therefore, were with the
Pharisees trying to kill Christ. Bede ; Or else he calls Bede
Herodians the servants of Herod the Tetrarch, who on account u sup*
of the hatred which their lord had for John, pursued with
treachery and hate the Saviour also, Whom John preached.
58 GOSPEL ACCORDING TO CHAP. III.
It goes on, But Jesus withdrew himself with his disciples to
the sea ; He fled from their treachery, because the hour of His
passion had not yet come, and no place away from Jerusalem
was proper for His Passion. By which also He gave an example
to His disciples, when they suffer persecution in one city, to flee
to another. Theophyl. At the same time again, He goes
away, that by quitting the ungrateful He might do good to
more, /or many followed him, and he healed them. For there
follows, And a great multitude from Galilee, fyc. Syrians and
Sidonians, being foreigners, receive benefit from Christ ; but
His kindred the Jews persecute Him : thus there is no profit
in relationship, if there be not a similarity in goodness.
Bede Bede ; For the strangers followed Him, because they saw
sup* the works of His powers, and in order to hear the words ot
His teaching. But the Jews, induced solely by their opinion
of His powers, in a vast multitude come to hear Him, and to
beg for His aiding health ; wherefore there follows, And he
spake to his disciples, that they should wait, fyc.
Theophyl. Consider then how He hid His glory, for He
begs for a little ship, lest the crowd should hurt Him, so that
entering into it, He might remain unharmed. It follows,
As many as had scourges, Sfc. But he means by scourges,
diseases, for God scourges us, as a father does His children.
Bede Bede ; Both therefore fell down before the Lord, those
ubi sup. wh0 haci the plagues of bodily diseases, and those who were
vexed by unclean spirits. The sick did this simply with the
intention of obtaining health, but the demoniacs, or rather
the devils within them, because under the mastery of a fear
of God they were compelled not only to fall down before
Him, but also to praise His majesty ; wherefore it goes on,
And they cried out, saying, Thou art the Son of God. And
here we must wonder at the blindness of the Arians, who,
after the glory of His resurrection, deny the Son of God,
Whom the devils confess to be the Son of God, though still
clothed with human flesh. There follows, And he slraitly
charged them, that they should not make him known. For
Ps.50, God said to the sinner, Why dost thou preach my laws?
A sinner is forbidden to preach the Lord, lest any one
listening to his preaching should follow him in his error, for
the devil is an evil master, who always mingles false things
VKR. 13 — 19. ST. MARK. 59
with true, that the semblance of truth may cover the witness of
fraud. But not only devils, but persons healed by Christ, and
even Apostles, are ordered to be silent concerning Him before
the Passion, lest by the preaching of the majesty of His
Divinity, the economy of His Passion should be retarded.
But allegorically, in the Lord's coming out of the synagogue,
and then retiring to the sea, He prefigured the salvation of
the Gentiles, to whom He deigned to come through their
faith, having quitted the Jews on account of their perfidy.
For the nations, driven about in divers by-paths of error, are v.Cypri-
fitly compared to the unstable sea. Again, a great crowd ixiii.
from various provinces followed Him, because He has received cUgff^
with kindness many nations, who came to Him through the 20, 16.
preaching of the Apostles. But the ship waiting upon the
Lord in the sea is the Church, collected from amongst the
nations ; and He goes into it lest the crowd should throng
Him, because flying from the troubled minds of carnal per-
sons, He delights to come to those who despise the glory of
this world, and to dwell within them. Further, there is a
difference between thronging the Lord, and touching Him ;
for they throng Him, when by carnal thoughts and deeds
they trouble peace, in which truth dwells ; but he touches
Him, who by faith and love has received Him into his heart;
wherefore those who touched Him are said to have been
saved.
Theophyl. Morally again, the Herodians, that is, persons
who love the lusts of the flesh, wish to slay Christ. For the
meaning of Herod is, ' of skin.' But those who quit their Pellic«-
country, that is, a carnal mode of living, follow Christ, Hier. de
and their plagues are healed, that is, the sins which wound S°P;
their conscience. But Jesus in us is our reason, which
commands that our vessel, that is, our body, should serve
Him, lest the troubles of worldly affairs should press upon our
reason.
13. And he goeth up into a mountain, and calleth
unto him whom he would : and they came unto him.
14. And he ordained twelve, that they should be
with him, and that he might send them forth to
preach,
00 GOSPEL ACCORDING TO CHAP. III.
15. And to have power to heal sicknesses, and to
cast out devils :
16. And Simon he surnamed Peter;
17. And James the son of Zebedee, and John the
brother of James ; and he surnamed them Boanerges,
which is, The sons of thunder :
18. And Andrew, and Philip, and Bartholomew,
and Matthew, and Thomas, and James the son of
Alphseus, and Thaddseus, and Simon the Canaanite,
19. And Judas Iscariot, which also betrayed him.
Bede in Bede ; After having forbidden the evil spirits to preach
! ^6. Him, He chose holy men, to cast out the unclean spirits, and
Luke 6. to preach the Gospel ; wherefore it is said, And he went up
into a mountain, 8$c. Theophyl. Luke, however, says that
He went up to pray, for after the shewing forth of miracles He
prays, teaching us that we should give thanks, when we obtain
Vict, any thing good, and refer it to Divine grace. Pseudo-Chrys.
Cat in ^e a^so instructs the Prelates of the Church to pass the
Marc, night in prayer before they ordain, that their office be not
impeded. When therefore, according to Luke, it was day,
He called whom He would ; for there were many who
Bede followed Him. Bede ; For it was not a matter of their
ubi sup. cnojce an(j Zeal, but of Divine condescension and grace, that
they should be called to the Apostleship. The mount also
in which the Lord chose His Apostles, shews the lofty righ-
teousness in which they were to be instructed, and which
they were about to preach to men.
Pseudo- Jerome ; Or spiritually, Christ is the mount, from
which living waters flow, and milk is procured for the health of
infants; whence the spiritual feast of fat things is made known,
and whatsoever is believed to be mosthighly good is established
by the grace of that Mountain. Those therefore who are highly
exalted in merits and in words are called up into a mountain,
that the place may correspond to the loftiness of their merits.
Ps. 46. It goes on : And they came unto him, fyc. For the Lord
Mau l°ved the beauty of Jacob, that they might sit upon
19, 28. twelve thrones, judging the twelve tribes of Israel, who also
VER. 13 19. ST. MARK. 61
in bands of threes and fours watch around the tabernacle of
the Lord, and carry the holy words of the Lord, bearing them
forward on their actions, as men do burdens on their shoulders.
Bede ; For as a sacrament of this the children of Israel Bede
once used to encamp about the Tabernacle, so that on each u
of the four sides of the square three tribes were stationed.
Now three times four are twelve, and in three bands of four
the Apostles were sent to preach, that through the four
quarters of the whole world they might baptize the nations
in the name of the Father, the Son, and the Holy Ghost.
It goes on : And he gave them power ', fyc. That is, in order
that the greatness of their deeds might bear witness to the
greatness of their heavenly promises, and that they, who
preached unheard-of things, might do unheard-of actions.
Theophyl. Further, He gives the names of the Apostles, that
the true Apostles might be known, so that men might avoid the
false. And therefore it continues : And Simon he surnamed
Cephas. Aug. But let no one suppose that Simon now received Aug. de
his name and was called Peter, for thus he would make Mark £on* ..
Evan. ii.
contrary to John, who relates that it had been long before 17.
said unto him, Thou shalt be called Cephas. But Mark gives jQhn
this account by way of recapitulation; for as he wished to1'42,
give the names of the twelve Apostles, and was obliged to
call him Peter, his object was to intimate briefly, that he
wras not called this originally, but that the Lord gave him that
name. Bede ; And the reason that the Lord willed that he Bede
should at first be called otherwise, was that from the change up*
itself of the name, a mystery might be conveyed to us.
Peter then in Latin or in Greek means the same thing as
Cephas in Hebrew, and in each language the name is drawn
from a stone. Nor can it be doubted that is the rock of
which Paul spoke, And this rock was Christ. For as Christ l Cor.
wTas the true light, and allowed also that the Apostles should '
be called the light of the world, so also to Simon, who Matt. 5,
. 14.
believed on the rock Christ, He gave the name of Rock.
Pseudo-Jerome ; Thus from obedience, which Simon signifies,
the ascent is made to knowledge, which is meant by Peter. It
goes on : And James the son of Zebedee, and John his
brother. Bede; We must connect this with what went Bede
before, He goeth up into a mountain, and calleth. Pseudo-u lsup*
62 GOSPEL ACCORDING TO CHAP. III.
Gen. 27, Jerome ; Namely, James who has supplanted all the desires of
v. Aur. the flesh, and John, who received by grace what others held by
Cat. m labour. There follows : And he surnamed them, Boanerges.
10, 2. Pseudo-Chrys. He calls the sons of Zebedee by this name,
Ant. e Decause they were 1o spread over the world the mighty and
Cat. in illustrious decrees of the Godhead. Pseudo-Jerome : Or by
Marc. ...
this the lofty merit of the three mentioned above is shewn, who
merited to hear in the mountain the thunders of the Father,
when he proclaimed in thunder through a cloud concerning
Matt, the Son, This is my beloved Son ; that they also through
» verbi the cloud of the flesh and the fire of the word1, might as it
apud were scatter the thunderbolts in rain on the earth, since
Pseudo- .
Hier. the Lord turned the thunderbolts into rain, so that mercy
extinguishes what judgment sets on fire. It goes on : And
Andrew, who manfully does violence to perdition, so that he
l Pet. had ever ready within him his own death, to give as an
PsVi9 answer> an(i bis soul was ever m his hands. Bede ; For
109. Andrew is a Greek name, which means c manly,' from av^, that
ubi sup. 1S> man> f°r ne manfully adhered to the Lord. There follows,
And Philip. Pseudo-Jerome ; Or, ' the mouth of a lamp,'
that is, one who can throw light by his mouth upon what he has
conceived in his heart, to whom the Lord gave the opening
of a mouth, which diffused light. We know that this mode
of speaking belongs to holy Scripture ; for Hebrew names
are put down in order to intimate a mystery. There follows :
And Bartholomew, which means, the son of him who suspends
Is. 6, 6. the waters ; of him, that is, who said, / will also command
the clouds that they rain no rain upon it. But the name
of son of God is obtained by peace and loving one's enemy ;
Matt, for, Blessed are the peacemakers, for they are the sons of God.
45# ' 'And, Love your enemies, that ye may be the sons of God.
There follows : And Matthew, that is, ' given,' to whom it is
given by the Lord, not only to obtain remission of sins, but
to be enrolled in the number of the Apostles. And Thomas,
which means, ' abyss ;' for men who have knowledge by the
power of God, put forward many deep things. It goes on :
And James the son of Alphceus, that is, of ( the learned' or c the
Ps. 91, thousandth,' beside whom a thousand will fall. This other
Eph 6 James is ne> whose wrestling is not against flesh and blood, but
12. against spiritual wickedness. There follows, An dlliaddaus, that
VER. 19 22. ST. MARK. 63
is, ' corculum,' which means * he who guards the heart,* one who qu. cor-
keeps his heart in all watchfulness. Bede ; But Thaddaeus is J* cul"
the same person, as Luke calls in the Gospel and in the Acts, Bede
Jude of James, for he was the brother of James, the brother of u
the Lord, as he himself has written in his Epistle. There follows,
And Simon the Canaanite, and Judas Iscariot, who be-
trayed him. He has added this by way of distinction from
Simon Peter, and Jude the brother of James. Simon is
called the Canaanite from Cana, a village in Galilee, and
Judas, Scariotes, from the village from which he had his origin,
or he is so called fiom the tribe of Issachar. Theophyl.
Whom he reckons amongst the Apostles, that we may learn
that God does not repel any man for wickedness, which is
future, but counts him worthy on account of his present virtue.
Pseudo-Jerome ; But Simon is interpreted, c laying aside
sorrow ;' for blessed are they that mourn, for they shall be Matt. 6,
comforted. And he is called Canaanite, that is, Zealot,
because the zeal of the Lord ate him up. But Judas Iscariot
is one who does not do away his sins by repentance. For
Judas means ' boaster,' or vain -glorious. And Iscariot, ' the
memory of death.' But many are the proud and vain-glorious
confessors in the Church, as Simon Magus, and Arius, and
other heretics, whose deathlike memory is celebrated in the
Church, that it may be avoided.
19. And they went into an house.
20. And the multitude cometh together again, so
that they could not so much as eat bread.
21. And when his friends heard of it, they went
out to lay hold on him : for they said, He is beside
himself.
22. And the Scribes which came down from Jeru-
salem said, He hath Beelzebub, and by the prince of
the devils casteth he out devils.
Bede; The Lord leads the Apostles, when they were Bede
elected, into a house, as if admonishing them, that after
64 GOSPEL ACCORDINO TO CHAP. III.
having received the Apostleship, they should retire to look on
theirown consciences. Wherefore itis said, And they came intoa
homeland the multitude came together again ,so that they could
Vict, not eat bread. Pseudo-Chrys. Ungrateful indeed were the
Cat. in multitudes of princes, whom their pride hinders from knowledge,
Marc, but the grateful multitude of the people came to Jesus. Bede ;
ubi sup. And blessed indeed the concourse of the crowd, flocking toge-
ther, whose anxiety to obtain salvation was so great, that they
left not the Author of salvation even an hour free to take food.
But Him, whom a crowd of strangers loves to follow, his rela-
tions hold in little esteem : for it goes on : And when his friends
heard of it, they went out to lay hold upon him. For since they
could not take in the depth of wisdom, which they heard,
they thought that He was speaking in a senseless way, where-
fore it continues, for they said, He is beside himself. The-
ophyl. That is, He has a devil and is mad, and therefore they
wished to lay hold upon Him, that they might shut Him up
as one who had a devil. And even His friends wished to do
this, that is, His relations, perchance His countrymen, or His
1 Vict, brethren. l But it was a silly insanity in them, to conceive
Cat in tnat ^ne Worker of such great miracles of Divine Wisdom had
Marc, become mad. Bede; Now there is a great difference be-
Bede
ubi sup. tween those who do not understand the word of God from
slowness of intellect, such as those, who are here spoken of,
and those who purposely blaspheme, of whom it is added,
And the Scribes which came down from Jerusalem, 8$c. For
what they could not deny, they endeavour to pervert by a
malicious interpretation, as if they were not the works of God,
but of a most unclean spirit, that is, of Beelzebub, who was
the God of Ekron. For ' Beel' means Baal himself, and c zebub'
a fly ; the meaning of Beelzebub therefore is the man of flies,
on account of the filth of the blood which was offered, from
which most unclean rite, they call him prince of the devils,
adding, and by the prince of the devils casteth he out devils.
Pseudo-Jerome ; But mystically, the house to which they
came, is the early Church. The crowds which prevent their
eating bread are sins and vices; for he who eateth unworthily,
l Cor. eateth anddrinketh damnation to himself Bede; The Scribes
ge'dg " also coming down from Jerusalem blaspheme. But the multi-
ubi sup. tude from Jerusalem, and from other regions of Judaea, or of the
VER. 23 30. ST. MARK. 65
Gentiles, followed the Lord, because so it was to be at the
time of His Passion, that a crowd of the people of the Jews
should lead Him to Jerusalem with palms and praises, and
the Gentiles should desire to see Him ; but the Scribes and
Pharisees should plot together for His death.
23. And he called them unto him, and said unto
them in parables, How can Satan cast out Satan ?
24. And if a kingdom be divided against itself,
that kingdom cannot stand.
25. And if a house be divided against itself, that
house cannot stand.
26. And if Satan rise up against himself, and be
divided, he cannot stand, but hath an end.
27. No man can enter into a strong man's house,
and spoil his goods, except he will first bind the
strong man ; and then he will spoil his house.
28. Verily I say unto you, All sins shall be for-
given unto the sons of men, and blasphemies where-
with soever they shall blaspheme :
29. But he that shall blaspheme against the Holy
Ghost hath never forgiveness, but is in danger of
eternal damnation :
30. Because they said, He hath an unclean spirit.
Pseudo-Chrys. The blasphemy of the Scribes having been Vict.
detailed, our Lord shews that what they said was impossible, ^nt,.e
confirming His proof by an example. Wherefore it says, Marc.
And having called them together unto him, he said unto them
in parables, How can Satan cast out Satan? As if He had
said, A kingdom divided against itself by civil war must be
desolated, which is exemplified both in a house and in a
city. Wherefore also if Satan's kingdom be divided against
itself, so that Satan expels Satan from men, the desolation of
the kingdom of the devils is at hand. But their kingdom
consists in keeping men under their dominion. If therefore
they are driven away from men, it amounts to nothing less
VOL. II. F
()(> GOSPEL ACCORDING TO CHAP. III.
than the dissolution of their kingdom. But if they still hold
their power over men, it is manifest that the kingdom of evil
is still standing, and Satan is not divided against himself.
Gloss. Gloss. And because He has already shewn by an example
' that a devil cannot cast out a devil, He shews how he can
be expelled, saying, No man can enter into a strong man's
house, fyc. Theophyl. The meaning of the example is this :
The devil is the strong man ; his goods are the men into whom
he is received ; unless therefore a man first conquers the
devil, howr can he deprive him of his goods, that is, of the
men whom he has possessed ? So also I who spoil his goods,
that is, free men from suffering by his possession, first spoil
the devils and vanquish them, and am their enemy. How
then can ye say that I have Beelzebub, and that being the
Bede in friend of the devils, I cast them out ? Bede ; The Lord has
IVTcirc
i ift' also bound the strong man, that is, the devil: which means,
He has restrained him from seducing the elect, and entering
into his house, the world ; He has spoiled his house,
and his goods, that is men, because He has snatched them
from the snares of the devil, and has united them to His
Church. Or, He has spoiled his house, because the four parts
of the world, over which the old enemy had sway, He has
distributed to the Apostles and their successors, that they
may convert the people to the way of life. But the Lord
shews that they committed a great sin, in crying out that that
which they knew to be of God, was of the devil, when He
subjoins, Verily I say unto you, All sins are forgiven, fy c.
All sins and blasphemies are not indeed remitted to all men,
but to those who have gone through a repentance in this life
sufficient for their sins ; thus neither is Novatus m right, who
denied that any pardon should be granted to penitents, who
had lapsed in time of martyrdom ; nor Origen, who asserts
that after the general judgment, after the revolution of ages,
all sinners will receive pardon for their sins, which error the
following words of the Lord condemn, when He adds, But
he that shall blaspheme against the Holy Ghost, 8$c.
m Novatus was a Carthaginian pres- 251. His error, which is here opposed
byter, who, after having abetted Feli- to Origen's, consisted in denying that
cissimus in his schism against St. Christ had left with His Church the
Cyprian, came to Rome and joined power of absolving from certain sins,
Novatian against Pope Cornelius, A.D. especially from apostasy.
VER. 23 30. ST. MARK. 67
Pseudo-Chrys. He says indeed, that blasphemy concerning Viet.
Himself was pardonable, because He then seemed to be a man c^ ?
despised and of the most lowly birth, but, that contumely Marc,
against God has no remission. Now blasphemy against the Holy
Ghost is against God, for the operation of the Holy Ghost
is the kingdom of God ; and for this reason, He says, that
blasphemy against the Holy Ghost cannot be remitted. In-
stead, however, of what is here added, But will be in danger
of eternal damnation, another Evangelist says, Neither in
this world, nor in the world to come. By which is under-
stood, the judgment which is according to the law, and that
which is to come. For the law orders one who blasphemes
God to be slain, and in the judgment of the second law he has
no remission. "However, he who is baptized is taken out of
this world; but the Jews were ignorant of the remission
which takes place in baptism. He therefore who refers to
the devil miracles, and the casting out of devils which belong
to the Holy Ghost alone, has no room left him for remission
of his blasphemy. Neither does it appear that such a blas-
phemy as this is remitted, siuce it is against the Holy Ghost.
Wherefore he adds, explaining it, Because they said, He
hath an unclean spirit. Theophyl. We must however
understand, that they will not obtain pardon unless they
repent. But since it was at the flesh of Christ that they
were offended, even though they did not repent, some excuse
was allowed them, and they obtained some remission.
Pseudo- Jerome ; Or this is meant; that he will not deserve to
work out repentance, so as to be accepted, who, understand-
ing who Christ was, declared that He was the prince of the
devils. Bede; Neither however are those, who do not be-Bede
lieve the Holy Spirit to be God, guilty of an unpardonable" ,sup'
blasphemy, because they were persuaded to do this by human
ignorance, not by devilish malice.
Aug. Or else impenitence itself is the blasphemy against the Aug.
Holy Ghost which hath no remission. For either in his thought 7^"^
22.
n A few words are left out in the C ate- tism is as it were a space between the
na, which occur in Victor, and which do two worlds, where remission can be
away with the obscurity of the passage, obtained. The reason, therefore, why
The meaning of the whole is, that this blasphemy could not be remitted,
though there is no remission either in was, because the Jews would not come
this world or in the next, yet that bap- to Christ's baptism,
F 2
7, 20.
()8 GOSPEL ACCORDING TO (HAP. HI.
or by his tongue, he speaks a word against the Holy Ghost,
the forgiver of sins, who treasures up for himself an im-
penitent heart. But he subjoins, Because they said, He hath
an unclean spirit, that he might shew that His reason for say-
ingit, was their declaring that He cast out a devil by Beelzebub,
not because there is a blasphemy, which cannot be remitted,
since even this might be remitted through aright repentance;
but the cause why this sentence was put forth by the Lord, after
mentioning the unclean spirit, (who as our Lord shews was
divided against himself,) was, that the Holy Ghost even
makes those whom He brings together undivided, by His
remitting those sins, which divided them from Himself, which
gift of remission is resisted by no one, but him who has the
John hardness of an impenitent heart. For in another place, the
Jews said of the Lord, that He had a devil, without however
His saying any thing there about the blasphemy against the
Spirit ; and the reason is, that they did not there cast in His
teeth the unclean spirit, in such a way, that that spirit could
by their own words be shewn to be divided against Himself,
as Beelzebub was here shewn to be, by their saying, that it
might be he who cast out devils0.
31. There came then his brethren and his mother,
and, standing without, sent unto him, calling him.
32. And the multitude sat about him, and they
said unto him, Behold, thy mother and thy brethren
without seek for thee.
33. And he answered them, saying, Who is my
mother, or my brethren ?
34. And he looked round about on them which sat
about him, and said, Behold my mother and my
brethren !
35. For whosoever shall do the will of God, the
same is my brother, and my sister, and mother.
0 St. Augustine explains his meaning was rending the unity of the Church,
by going on to say, that as the Devil without which there is no remission,
was proved by the words of the Jews to be St. Ambrose, something in the same
the author of division, so the Holy Ghost way, applies the text to the Arians, as
was the author of unity, so that one dividing the Holy Trinity, de Fide,
form of blasphemy of the Holy Ghost i. 1.
VER. 31—35. ST. MARK. 69
Theophyl. Because the relations of the Lord had come to
seize upon Him, as if beside Himself, His mother, urged by
the sympathy of her love, came to Him ; wherefore it is said,
And there came unto him his mother, and, standing without,
sent unto him, calling him.
Chrys. From this it is manifest that His brethren and His Chrys.
mother were not always with Him; but because He wasnonocc*
beloved by them, they come from reverence and affection,
waiting without. Wherefore it goes on, And the multitude
sat about him, 8$c. Bede; The brothers of the Lord mustBede
not be thought to be the sons of the ever-virgin Mary, as lsup*
Helvidius saysp, nor the sons of Joseph by a former marriage,
as some think, but rather they must be understood to be His
relations.
Pseudo-Chrys. But another Evangelist says, that His Vi^t.
brethren did not believe on Him. With which this agrees, Cat.' in
which says, that they sought Him, waiting without, and with ?r?rc*
1 • • 1 T 1 1 1 , • j0hl1 7>
this meaning the Lord does not mention them as relations. 5.
Wherefore it follows, And lie answered them, saying, Who is
my mother or my brethren f But He does not here mention
His mother and His brethren altogether with reproof, but
to shew that a man must honour his own soul above all
earthly kindred; wherefore this is fitly said to those who called
Him to speak with His mother and relations, as if it were
a more useful task than the teaching of salvation.
Bede ; Being asked therefore by a message to go out, He Ambr.
declines, not as though He refused the dutiful service of ™ 36uc'
His mother, but to shew that He owes more to His Father's Bede
mysteries than to His mother's feelings. Nor does He
rudely despise His brothers, but, preferring His spiritual
work to fleshly relationship, He teaches us that religion
is the bond of the heart rather than that of the body.
Wherefore it goes on, And looking round about on them
which sat about him, he said, Behold my mother and my
brethren. Chrys. By this, the Lord shews that we should Chrys
honour those who are relations by faith rather than those
ubi sup.
non occ.
P The perpetual virginity of the Mo- an account of the heretics who denied
ther of God is reckoned by "White, it, v. Bp. Pearson on the Creed, Art. iii.
Bramhall, Patrick, and Pearson, a- p. 272, note x. v. also Aur. Cat. in
mongst the traditions which have ever Matt. p. 58, note c.
been held in the Catholic Church. For
70 GOSPEL ACCORDING TO ST. MARK. CHAP. III.
who are relations by blood. A man indeed is made the
mother of Jesus by preaching Him*; for He, as it were,
brings forth the Lord, when he pours Him into the heart
of his hearers. Pseudo-Jerome ; But let us be assured that
we are His brethren and His sisters, if we do the will
of the Father ; that we may be joint-heirs with Him, for He
discerns us not by sex but by our deeds. Wherefore it goes
on : Whosoever shall do the will of God, 8$c. Theophyl.
He does not therefore say this, as denying His mother, but
as shewing that He is worthy of honour, not only because
she bore Christ, but on account of her possessing every other
Bede virtue. Bede ; But mystically, the mother and brother of
p* Jesus means the synagogue, (from which according to the
flesh He sprung,) and the Jewish people who, while the
Saviour is teaching within, come to Him, and are not able to
enter, because they cannot understand spiritual things. But
the crowd eagerly enter, because when the Jews delayed, the
Gentiles flocked to Christ ; but His kindred, who stand with-
out wishing to see the Lord, are the Jews who obstinately
remained without, guarding the letter, and would rather
compel the Lord to go forth to them to teach carnal things,
than consent to enter in to learn spiritual things of Him.
Ambr. If therefore not even His parents when standing without are
j? ^7UC* acknowledged, how shall we be acknowledged, if we stand
without ? For the word is within and the light within.
i Nearly the same idea occurs in St. Ambrose, in Luc. 2, 8.
CHAP. IV.
1. And he began again to teach by the sea side: and
there was gathered unto him a great multitude, so
that he entered into a ship, and sat in the sea ; and
the whole multitude was by the sea on the land.
2. And he taught them many things by parables,
and said unto them in his doctrine,
3. Hearken ; Behold, there went out a sower to
sow :
4. And it came to pass, as he sowed, some fell by
the way side, and the fowls of the air came and
devoured it up.
5. And some fell on stony ground, where it had
not much earth ; and immediately it sprang up,
because it had no depth of earth :
6. But when the sun was up, it was scorched ; and
because it had no root, it withered away.
7. And some fell among thorns, and the thorns
grew up, and choked it, and it yielded no fruit.
8. And other fell on good ground, and did yield
fruit that sprang up and increased ; and brought
forth, some thirty, and some sixty, and some an
hundred.
9. And he said unto them, He that hath ears to
hear, let him hear.
10. And when he was alone, they that were about
him with the twelve asked of him the parable.
11. And he said unto them, Unto you it is given
to know the mystery of the kingdom of God : but
unto them that are without, all these things are done
in parables :
12. That seeing they may see, and not perceive;
and hearing they may hear, and not understand ;
72 GOSPEL ACCORDING TO CHAP. IV.
lest at any time they should be converted, and their
sins should be forgiven them.
13. And he said unto them, Know ye not this
parable? and how then will ye know all parables?
14. The sower soweth the word.
15. And these are they by the way side, where
the word is sown ; but when they have heard, Satan
cometh immediately, and taketh away the word that
was sown in their hearts.
1 6. And these are they likewise which are sown on
stony ground ; who, when they have heard the word,
immediately receive it with gladness ;
17. And have no root in themselves, and so endure
but for a time : afterward, when affliction or per-
secution ariseth for the word's sake, immediately they
are offended.
18. And these are they which are sown among
thorns ; such as hear the word,
19. And the cares of this world, and the deceit-
fulness of riches, and the lusts of other things entering
in, choke the word, and it becometh unfruitful.
20. And these are they which are sown on good
ground ; such as hear the word, and receive it, and
bring forth fruit, some thirty-fold, some sixty, and
some an hundred.
Theophyl. Although the Lord appears in the transactions
mentioned above to neglect His mother, nevertheless He
honours her ; since on her account He goes forth about the
borders of the sea : wherefore it is said, And Jesus began to
Bedein teach again by the sea-side, fyc. Bede ; For if we look into
J1 jgC* the Gospel of Matthew, it appears that this same teaching of
the Lord at the sea, was delivered on the same day as the
former. For after the conclusion of the first sermon, Mat-
thew immediately subjoins, saying, The same day went Jesus
out of the house, and sat by ike sea-side.
Pseudo-JePvOME; But He began to teach at the sea, that the
VER. 1 — 20. ST. MARK. 73
place of His teaching might point out the bitter feelings and
instability of His hearers. Bede ; After leaving the house Bede
also, He began to teach at the sea, because, quitting the" up*
synagogue, He came to gather together the multitude of the
Gentile people by the Apostles. Wherefore it continues:
And there was gathered unto him a great multitude, so that
he entered into a ship, and sat in the sea. Chrys. Which Chrys.
we must understand was not done without a purpose, but Matt,
that He might not leave any one behind Him, but have all 44,
His hearers before His face. Bede ; Now this ship shewed Bede
in a figure the Church, to be built in the midst of the nations, hUp*
in which the Lord consecrates for Himself a beloved dwell-
ing-place. It goes on : And he taught them many things by
parables. Pseudo-Jerome; A parable is a comparison made
between things discordant by nature, under some similitude.
For parable is the Greek for a similitude, when we point out
by some comparisons what we would have understood. In
this way we say an iron man, when we desire that he should
be understood to be hardy and strong; when to be swift,
we compare him to winds and birds. But He speaks to the
multitudes in parables, with His usual providence, that those
who could not take in heavenly things, might conceive what
they heard by an earthly similitude. Chrys. For He rouses Chrys.
the minds of His hearers by a parable, pointing out objects to sup*
the sight, to make His discourse more manifest. Theophyl.
And in order to rouse the attention of those who heard, the
first parable that He proposes is concerning the seed, which
is the word of God. Wherefore it goes on, And he said to
them in his doctrine. Not in that of Moses, nor of the
Prophets, because He preaches His own Gospel. Hearken :
behold, there went out a sower to sow. Now the Sower is
Christ. Chrys. Not that He went out in space, Who is Chrys.
present in all space, and fills all, but in the form andubisuP*
economy by which He is made more near to us through the
clothing of flesh. For since we were not able to go to Him,
because sins impeded our path, He went out to us. But
He went out, preaching in order to sow the word of piety,
which He spake abundantly. Now He does not needlessly
repeat the same word, when He says, A sower went out to
sow, for sometimes a sower goes out that he may break up
74 GOSPEL ACCORDING TO CHAP. IV.
land for tillage, or to pull up weeds, or for some other work.
Bedein But this one went out to sow. Bede ; Or else, He went out
l 19. to sow, when after calling to His faith the elect portion of
the synagogue, He poured out the gifts of His grace in order
Chrys. to call the Gentiles also. Chrys. Further, as a sower does
p* not make a distinction in the ground which is beneath him,
but simply and without distinction puts in the seed, so also
He Himself addresses all. And to signify this, He says,
And as he sowed, some fell by the way-side. Theophyl.
Take notice, that He says not that He threw it in the way,
but that it fell, for a sower, as far as he can, throws it into
good ground, but if the ground be bad, it corrupts the seed.
Now the way is Christ ; but infidels are by the way-side,
Bede that is, out of Christ. Bede ; Or else, the way is a mind
which is a path for bad thoughts, preventing the seed of the
word from growing in it. And therefore whatsoever good
seed comes in contact with such a way, perishes, and is
carried off by devils. Wherefore there follows, And the
fowls of the air came and devoured it up. And well are the
devils called fowls of the air, either because they are of a
heavenly and spiritual origin, or because they dwell in the
air. Or else, those who are about the way are negligent and
slothful men. It goes on : And some fell on stony ground.
He calls stone, the hardness of a wanton mind ; He calls
ground, the inconstancy of a soul in its obedience ; and sun,
the heat of a raging persecution. Therefore the depth of
earth, which ought to have received the seed of God, is the
honesty of a mind trained in heavenly discipline, and regu-
larly brought up in obedience to the Divine words. But the
stony places, which have no strength for fixing the root
firmly, are those breasts which are delighted only with the
sweetness of the word which they hear, and for a time with
the heavenly promises, but in a season of temptation fall
away, for there is too little of healthful desire in them to
conceive the seed of life. Theophyl. Or, the stony persons
are those who adhering a little to the rock, that is, to Christ,
up to a short time, receive the word, and afterwards, falling
back, cast it away. It goes on : And some fell among thorns ;
by which are marked souls which care for many things. For
thorns are cares.
VER. 1 20. ST. MARK. 75
Chrys. But further He mentions good ground, saying, Chrys.
And other fell on good ground. For the difference of the 8Up*
fruits follows the quality of the ground. But great is the
love of the Sower for men, for the first He commends, and
rejects not the second, and gives a place to the third.
Theophyl. See also how the bad are the greatest number,
and the few are those who are saved, for the fourth part of
the ground is found to be saved.
Chrys. This, however, the greater portion of the seed is Chrys.
not lost through the fault of the owner, but of the earth,
which received it, that is, of the soul, which hears. And
indeed the real husbandman, if he sowed in this way, would
be rightly blamed ; for he is not ignorant that rock, or the
road, or thorny ground, cannot become fertile. But in
spiritual things it is not so ; for there it is possible that stony
ground may become fertile ; and that the road should not be
trodden down, and that the thorns may be destroyed, for if
this could not take place, he would not have sown there. By
this therefore He gives to us hope of repentance. It goes on,
And he said unto them, He that hath ears to hear, let him
hear. Bede; As often as this is inserted in the Gospel orBede
in the Apocalypse of John, that which is spoken is mystical," lsup*
and is pointed out as healthful to be heard and learnt. For
the ears by which they are heard belong to the heart, and the
ears by which men obey and do what is commanded, are
those of an interior sense. There follows, And when he was
alone, the twelve that were with him asked of him the parable;
and he said unto them, Unto you it is given to know the
mystery of the kingdom of God, but to them that are without
all things are done in parables. Pseudo-Chrys. As if He Vict.
said unto them, You that are worthy to be taught all things £"t# .e
which are fitted for teaching, shall learn the manifestation of Mare,
parables ; but I use parables with them who are unworthy
to learn, because of their wickedness. For it was right that
they who did not hold fast their obedience to that law which
they had received, should not have any share in a new
teaching, but should be estranged from both ; for He shewed
by the obedience of His disciples, that, on the other hand,
the others were become unworthy of mystical doctrine. But
afterwards, by bringing in a voice from prophecy, He con-
76 GOSPEL ACCORDING TO CHAP. IV.
founds their wickedness, as having been long before reproved;
Isa. 6, 9. wherefore it goes on, that seeing they might see, and not
perceive, 8$c. as if He said, that the prophecy might be
fulfilled which foretells these things. Theophyl. For it was
God Who made them to see, that is, to understand what is
good. But they themselves see not, of their own will making
themselves not to see, lest they should be converted and
correct themselves, as if they were displeased at their own
salvation. It goes on, Lest at any time they should be con-
Wet, verted, and their sins be forgiven them. Pseudo-Chrys. Thus,
Cat. in therefore, they see and they do not see, they hear and do not
Marc, understand, for their seeing and hearing comes to them from
God's grace, but their seeing and not understanding comes
to them from their unwillingness to receive grace, and closing
their eyes, and pretending that they could not see ; neither
do they acquiesce in what was said, and so are not changed
as to their sins by hearing and seeing, but rather are made
worse. Theophyl. Or we may understand in a different
way His speaking to the rest in parables, that seeing they
might not perceive, and hearing, not understand. For God
gives sight and understanding to men who seek for them,
but the rest He blinds, lest it become a greater accusation
against them, that though they understood, they did not
choose to do what they ought. Wherefore it goes on, Lest
Aug. at any time they should be, 8$c. Aug. Or else they deserved
Queest. ^j^ their not understanding, and yet this in itself was done
Matt, in mercy to them, that they might know their sins, and, being
Bede converted, merit pardon. Bede ; To those then who are
ublsuP- without, all things are done in parables, that is, both the
actions and the words of the Saviour, because neither in those
miracles which He was working, nor in those mysteries
which He preached, were they able to acknowledge Him as
God. Therefore they are not able to attain to the remission of
Vict, their sins. Pseudo-Chrys. But His speaking to them only
Cat. in m parables, and yet not leaving off speaking to them entirely,
Marc, shews that to those wrho are placed near to what is good,
though they may have no good in themselves, still good is
shewn disguised. But when a man approaches it with reverence
and a right heart, he wins for himself an abundant revelation of
mysteries; when on the contrary his thoughts are not sound,
VER. 1 — 20. ST. MARK. 77
he will be neither made worthy of those things which arc easy
to many men, nor even of hearing them. There follows, And
he said unto them, Know ye not this parable, how then shall
ye know all parables? Pseudo- Jerome; For it was necessary
that they to whom He spoke in parables should ask for what
they did not understand, and learn by the Apostle whom they
despised, the mystery of the kingdom which they themselves
had not. Gloss. And for this reason, the Lord in saying Gloss,
these things, shews that they ought to understand both thisnonocc*
first, and all following miracles. Wherefore explaining it,
He goes on, The sower soweth the word. Chrys. And Chrys.
indeed the prophet has compared the teaching of the people Hom* '
to the planting of a vine; in this place however it is compared 44-
to sowing, to shew that obedience is now shorter and more
easy, and will sooner yield fruit. Bede ; But in this exposition Bede
of the Lord there is embraced the whole range of those who sup*
might hear the words of truth, but are unable to attain to
salvation. For there are some to whom no faith, no intellect,
nay no opportunity of trying its usefulness, can give a per-
ception of the word which they hear ; of whom He says, And
these are by the wayside. For unclean spirits take away at
once the word committed to their hearts, as birds carry away
the seed of the trodden way. There are some who both expe-
rience its usefulness and feel a desire for it, but some of them
the calamities of this world frighten, and others its prosperity
allures, so that they do not attain to that which they approve.
Of the first of whom He says, And these are they who fell
on stony ground; of the latter, And these are they which are
sown among thorns. But riches are called thorns, because
they tear the soul with the piercing of its own thoughts, and
after bringing it to sin, they, as one may say, make it bleed
by inflicting a wound. Again He says, And the toil of this
world, and the deceitfulness of riches ; for the man who is
deceived by an empty desire of riches must soon be afflicted
by the toils of continual cares. He adds, And the lusts of other
things; because, whosoever despises the commandments of
God, and wanders away lustfully seeking other things, is
unable to attain to the joy of beatitude. And concupiscences
of this sort choke the word, because they do not allow a good
desire to enter into the heart, and, as it were, stifle the
7$ GOSPEL ACCORDING TO CHAP. IV.
entrance of vital breath. There are, however, excepted from
these different classes of men, the Gentiles who do not even
have grace to hear the words of life. Theophyl. Further,
of those who receive the seed as they ought there are three
degrees. Wherefore it goes on, And these are they who
are sown on good ground. Those who bear fruit an hundred-
fold are those who lead a perfect and an obedient life, as
virgins and hermits. Those who bear fruit sixty-fold are
those who are in the mean as continent persons r and those
who are living in convents. Those who bear thirty-fold
are those who though weak indeed, bear fruit according to
Bede their own virtue, as laymen and married persons. Bede ;
isup. Qr ^e Yye3iYS thirty-fold, who instills into the minds of the
elect faith in the Holy Trinity; sixty-fold, who teaches the
perfection of good works ; a hundred-fold, who shews the
rewards of the heavenly kingdom. For in counting a hundred,
we pass on to the right hand5; therefore that number is fitly
made to signify everlasting happiness. But the good ground
is the conscience of the elect, which does the contrary to all
the former three, which both receives with willingness the
seed of the word committed to it, and keeps it when received
up to the season of fruit. Pseudo-Jerome; Or else the fruits
of the earth are contained in thirty, sixty, and a hundred-fold,
that is, in the Law, the Prophets, and the Gospel.
21. And he said unto them, Is a candle brought to
be put under a bushel, or under a bed? and not to
be set on a candlestick ?
22. For there is nothing hid, which shall not be
manifested ; neither was any thing kept secret, but
that it should come abroad.
23. If any man have ears to hear, let him hear.
r The word translated continentes, s " He alludes to the mode of counting
is fuyabit in the Greet ; it means among the ancients. All numbers were
ascetics, who mix in the affairs of the signified by fingers of the left hand,
world ; whereas hermits lived quite out either straight or variously bent, up to
of them, and gave themselves up to a hundred ; and then they changed to
contemplation ;csenobites came between the right. Consult Caelius Rhodiginus,
the two, living together in convents, Lectionum Antiq. lib. 23. cap. 11, 12."
and combined both the practical and Benedictine note on Greg. Horn, in
contemplative life. v. Greg. Naz. Or. Ezec. lib. 2. Horn. 5.
43, 62.
VER. 21 — 25. ST. MARK. 79
24. And he saith unto them, Take heed what ye
hear : with what measure ye mete, it shall be measured
to you : and unto you that hear shall more be given.
25. For he that hath, to him shall be given : and
he that hath not, from him shall be taken even that
which he hath.
Chrys. After the question of the disciples concerning the Chrys.
parable, and its explanation, He well subjoins, And he saidnon(*
unto them, Is a candle brought, 8$c. As if he said, A parable
is given, not that it should remain obscure, and hidden as if
under a bed or a bushel, but that it should be manifested to
those who are worthy. The candle within us is that of our
intellectual nature, and it shines either clearly or obscurely
according to the proportion of our illumination. For if
meditations which feed the light, and the recollection with
which such a light is kindled, are neglected, it is presently
extinguished. Pseudo-Jerome ; Or else the candle is the dis-
course concerning the three sorts of seed. The bushel or the
bed is the hearing of the disobedient. The Apostles are the
candlestick, whom the word of the Lord hath enlightened ;
wherefore it goes on, For there is nothing hidden, $c. The
hidden and secret thing is the parable of the seed, which comes
forth to light, when it is spoken of by the Lord. Theophyl.
Or else the Lord warns His disciples to be as light, in their life
and conversation ; as if He said, As a candle is put so as to
give light, so all will look to your life. Therefore be diligent
to lead a good life ; sit not in corners, but be ye a candle.
For a candle gives light, not when placed under a bed, but
on a candlestick ; this light indeed must be placed on a
candlestick, that is, on the eminence of a godly life, that
it may be able to give light to others. Not under a bushel,
that is, in things pertaining to the palate, nor under a bed,
that is, in idleness. For no one who seeks after the delights
of his palate and loves rest can be a light shining over all.
Bede; Or, because the time of our life is contained under Bede in
a certain measurement of Divine Providence, it is rightly j 20 *
compared to a bushel. But the bed of the soul is the body,
in which it dwells and reposes for a time. He therefore who
80 GOSPEL ACCORDING TO CHAP. IV.
hides the word of God under the love of this transitory life,
and of carnal allurements, covers his candle with a bushel or
a bed. But he puts his light on a candlestick, who employs
his body in the ministry of the word of God ; therefore
under these words He typically teaches them a figure of
preaching. Wherefore it goes on, For there is nothing
hidden, which shall not be revealed, nor is there any thing
made secret, which shall not come abroad. As if He said,
Be not ashamed of the Gospel, but amidst the darkness of
persecution raise the light of the word of God upon the
candlestick of your body, keeping fixedly in your mind that
day, when the Lord will throw light upon the hidden places
of darkness, for then everlasting praise awaits you, and ever-
lasting punishment your adversaries.
Chrys. Chrys. Or else, There is nothing hid; as if He said, If ye
Hom. conduct your life with care, accusation will not be able to
15* obscure your light. Theophyl. For each of us, whether he
have done good or evil, is brought to light in this life, much
more in that which is to come. For what can be more hidden
than God, nevertheless He Himself is manifested in the flesh.
It continues, If any man have ears to ear, let him hear.
Bede Bede ; That is, if any man have a sense for understanding
u isup. ^e wor(j Qf Goq^ iet him not withdraw himself, let him not
turn his ear to fables, but let him lend his ear to search those
things which truth hath spoken, his hands for fulfilling them,
his tongue for preaching them. There follows, And he said
unto them, Take heed what ye hear. Theophyl. That is,
that none of those things which are said to you by me should
escape you. With what measure ye mete, it shall be
measured to you, that is, whatsoever degree of applica-
Bede tion ye bring, in that degree ye will receive profit. Bede ;
ubisup. Qr e]se? if ye diligently endeavour to do all the good which
ye can, and to teach it to your neighbours, the mercy of God
will come in, to give you both in the present life a sense to
take in higher things, and a will to do better things, and will
add for the future an everlasting reward. And therefore it is
subjoined, And to you shall more be given.
Pseudo-Jerome ; According to the measure of his faith the
understanding of mysteries is divided to every man, and the
virtues of knowledge will also be added to them. It goes on:
s.
1 occ.
VER. 26 29. ST. MARK. 81
For he that hath, to him shall be given ; that is, he who hath
faith shall have virtue, and he who hath obedience to the word,
shall also have the understanding of the mystery. Again,
he who, on the other hand, has not faith, fails in virtue ; and
he who has not obedience to the word, shall not have the
understanding of it; and if he does not understand, he might
as well not have heard. Pseudo-Chrys. Or else, He who Vict.
has the desire and wish to hear and to seek, to him shall be qJJ'jL
given. But he who has not the desire of hearing divine things, Marc,
even what he happens to have of the written law is taken
from him. Bede; For sometimes a clever reader by neglect- -Qe^e
inghis mind, deprives himself of wisdom, of which he tastes the ubi SUP
sweetness, who, though slow in intellect, works more diligently.
Chrys. Again it may be said, that he hath not, who has not chryf
truth. But our Lord says that he hath, because he has a lie,
for every one whose understanding believes a lie, thinks that
he has something.
26. And he said, So is the kingdom of God, as if a
man should cast seed into the ground ;
27. And should sleep, and rise night and day, and
the seed should spring and grow up, he knoweth not
how.
28. For the earth bringeth forth fruit of herself;
first the blade, then the ear, after that the full corn
in the ear.
29. But when the fruit is brought forth, imme-
diately he putteth in the sickle, because the harvest
is come.
Pseudo-Chrys. A parable occurred, a little above, about the Vict
three seeds which perished in various ways, and the one Ant- «
which was saved; in which last He also shews three differ- Marc,
ences, according to the proportion of faith and practice. Here,
however, He puts forth a parable concerning those only who
are saved. Wherefore it is said, And he said, So is the king-
dom of God, as if a man should cast seed into the ground, fyc.
Pseudo-Jerome ; The kingdom of God is the Church, which
is ruled by God, and herself rules over men, and treads down
VOL. II. G
82 GOSPEL ACCORDING TO CHAP. IV.
the powers which are contrary to her, and all wickedness.
Vict. Pseudo-Chrys. Or else He calls by the name of kingdom of
Ant. e Qq^ faith in Him, and in the economy of His Incarnation;
Marc, which kingdom indeed is as if a man should throw seed. For
He Himself being God and the Son of God, having without
change been made man, has cast seed upon the earth, that is,
He has enlightened the whole world by the wrord of divine
knowledge. Pseudo- Jerome ; For the seed is the word of life,
the ground is the human heart, and the sleep of the man means
the death of the Saviour. The seed springs up night and day,
because after the sleep of Christ, the number of Christians,
through calamity and prosperity, continued to flourish more
Vict- and more in faith, and to wax greater in deed. Pseudo-Chrys.
Cat. in Or Christ Himself is the man who rises, for He sat waiting with
Marc, patience, that they who received seed should bear fruit. He
rises, that is, by the word of His love, He makes us grow to the
2 Cor. bringing forth fruit, by the armour of righteousness on the right
hand, by which is meant the day, and on the left, by which
is meant the night of persecution ; for by these the seed
springs up, and does not wither. Theophyl. Or else Christ
sleeps, that is, ascends into heaven, where, though He seem
to sleep, yet He rises by night, when through temptations
He raises us up to the knowledge of Himself; and in the
day time, when on account of our prayers, He sets in order our
salvation. Pseudo-Jerome ; But when He says, He knowcth
not how, He is speaking in a figure ; that is, He does not make
known to us, who amongst us will produce fruit unto the end.
Vict. Pseudo-Chrys. Or else He says, He knoweth not, that He may
Cat in shew the free-will of those who receive the word, for He commits
Marc, a work to our will, and does not work the whole Himself
alone, lest the good should seem involuntary. For the earth
brings forth fruits of its own accord, that is, she is brought to
bear fruit without being compelled by a necessity contrary to
her will. First the blade. Pseudo-Jerome; That is, fear. For
Ps. 11 1 the fear of God is the beginning of wisdom. Then the full corn
*0, in the ear ; that is, charity, for charity is the fulfilling of the
13, 8. Law. Pseudo-Chrys. Or, first it produces the blade, in the law
Y1^* of nature, by degrees growing up to advancement; afterwards it
Cat. in brings forth the ears, which are to be collected into a bundle,
rc' and to be offered on an altar to the Lord, that is, in the law
VER. 30—3-1. ST. MARK, 83
of Moses; afterwards the full-fruit, in the Gospel. Or because
we must not only put forth leaves by obedience, but also learn
prudence, and, like the stalk of corn, remain upright without
minding the winds which blow us about. We must also take
heed to our soul by a diligent recollection, that, like the ears, we
may bear fruit, that is, shew forth the perfect operation of vir-
tue. Theophyl. For we put forth the blade, when we shew
a principle of good ; then the ear, when we can resist
temptations; then comes the fruit, when a man works some-
thing perfect. It goes on : and when it has brought forth
the fruit, immediately he sendeth the sickle, because the
harvest is come. Pseudo-Jerome ; The sickle is death or the
judgment, which cuts down all things ; the harvest is the end of
the world. Gregory; Or else; Man casts seed into the Greg, in
ground, when he places a good intention in his heart; and he2 Zjjom
sleeps, wrhen he already rests in the hope which attends on a 3.
good work. But he rises night and day, because he advances
amidst prosperity and adversity, though he knows it not, for
he is as yet unable to measure his increase, and yet virtue,
once conceived, goes on increasing. When therefore we
conceive good desires, we put seed into the ground ; when
we begin to work rightly, we are the blade. When we
increase to the perfection of good works, we arrive at the
ear; when we are firmly fixed in the perfection of the same
working, we already put forth the full corn in the ear.
30. And he said, Whereunto shall we liken the
kingdom of God ? or with what comparison shall we
compare it ?
31. It is like a grain of mustard seed, which, when
it is sown in the earth, is less than all the seeds that
be in the earth :
32. But when it is sown, it groweth up, and be-
cometh greater than all herbs, and shooteth out great
branches; so that the fowls of the air may lodge
under the shadow of it.
33. And with many such parables spake he the
word unto them, as they were able to hear it.
g 2
84 GOSPEL ACCORDING TO CHAP. IV.
34. But without a parable spake he not unto
them : and when they were alone, he expounded all
things to his disciples.
Gloss. Gloss. After having narrated the parable concerning the
non oce. comulg forth of the fruit from the seed of the Gospel, he here
subjoins another parable, to shew the excellence of the doc-
trine of the Gospel before all other doctrines. Wherefore it
is said, And he said, Whereunto shall we liken the kingdom
of God? Theophyl. Most brief indeed is the word of faith ;
Believe in God, and thou shalt be saved. But the preaching
of it has been spread far and wide over the earth, and in-
creased so, that the birds of heaven, that is, contemplative
men, sublime in understanding and knowledge, dwell under it.
For how many wise men among the Gentiles, quitting their
wisdom, have found rest in the preaching of the Gospel ! Its
preaching then is greater than all.
Chrys. Chrys. And also because the wisdom spoken amongst the
leg. ap? perfect expands, to an extent greater than all other sayings,
Possin. that which was told to men in short discourses, for there
Cyril. . _. . .
is nothing greater than this truth. Iheophyl. Again, it put
forth great boughs, for the Apostles were divided off as
the boughs of a tree, some to Rome, some to India, some to
other parts of the world. Pseudo-Jerome ; Or else, that seed
is very small in fear, but great when it has grown into charity,
1 John which is greater than all herbs ; for God is love, whilst all flesh
h l6' is grass. But the boughs which it puts forth are those of mercy
o. and compassion, since under its shade the poor of Christ, who
aremeantby theliving creatures of the heavens, delight to dwell.
Bede Bede ; Again, the man who sows is by many taken to mean
ubi sup. |jie gaviour Himself, by others, man himself sowing in his
Chrys. own heart. Chrys. Then after this, Mark, who delights in
sedvCC brevity, to shew the nature of the parables, subjoins, And
Cat. in with many such parables spake he the word unto them as
they could hear him. Theophyl. For since the multitude
was unlearned, he instructs them from objects of food and
familiar names, and for this reason he adds, But without a
parable spake he not unto them, that is, in order that they
might be induced to approach and to ask Him. It goes on ;
VER. 35 — 41. ST. MARK. 85
And when they were alone, he expounded all things to his
disciples, that is, all things about which they were ignorant and
asked Him, not simply all, whether obscure or not. Pseudo-
Jerome; For they were worthy to hear mysteries apart, in the
most secret haunt of wisdom, for they were men, who, removed
from the crowds of evil thoughts, remained in the solitude of
virtue ; and wisdom is received in a time of quiet.
35. And the same day, when the even was come,
he saith unto them, Let us pass over unto the other
side.
36. And when they had sent away the multitude,
they took him even as he was in the ship. And there
were also with him other little ships.
37. And there arose a great storm of wind, and
the waves beat into the ship, so that it was now full.
38. And he was in the hinder part of the ship,
asleep on a pillow : and they awake him, and say
unto him, Master, carest thou not that we perish ?
39. And he arose, and rebuked the wind, and said
unto the sea, Peace, be still. And the wind ceased,
and there was a great calm.
40. And he said unto them, Why are ye so fear-
ful? how is it that ye have no faith ?
41. And they feared exceedingly, and said one to
another, What manner of man is this, that even the
wind and the sea obey him ?
Pseudo-Jerome ; After His teaching, they come from that
place to the sea, and are tossed by the waves. Wherefore it is
said, And the same day, when the even was come, $c. Remig.
For the Lord is said to have had three places of refuge,
namely, the ship, the mountain, and the desert. As often as
He was pressed upon by the multitude, he used to fly to one
of these. When therefore the Lord saw many crowds about
Him, as man, He wished to avoid their importunity, and
ordered His disciples to go over to the other side. There
follows : And sending away the multitudes, they took him, 8fc,
86 GOSPEL ACCORDING TO CHAP. IV.
Chrys. Chrys. The Lord took the disciples indeed, that they
Horn, m mjgnt be spectators of the miracle which was coming, but He
28. took them alone, that no others might see that they were of
such little faith. Wherefore, to shew that others went across
separately, it is said, And there were also with him other
ships. Lest again the disciples might be proud of being
alone taken, He permits them to be in danger ; and besides
this, in order that they might learn to bear temptations
manfully. Wherefore it goes on, And there arose a great
storm of wind; and that He might impress upon them a
greater sense of the miracle which was to be done, He gives
time for their fear, by sleeping. Wherefore there follows,
And he teas himself in the hinder part of the ship, fyc. For if
He had been awake, they would either not have feared, nor have
asked Him to save them when the storm arose, or they would not
have thought that He could do any such things. Theophyl.
Therefore He allowed them to fall into the fear of danger,
that they might experience His power in themselves, who
saw others benefitted by Him. But He was sleeping upon the
Chrys. pillow of the ship, that is, on a wooden one. Chrys. Shew-
Hom. in jng pj|s humility ? and thus teaching us many lessons of wisdom.
28. But not yet did the disciples who remained about Him know
His glory ; they thought indeed that if He arose He could
command the winds, but could by no means do so reposing or
asleep. And therefore there follows, And they awake him,
and say unto him, Master, carest thou not that we perish ?
Theophyl. But He arising, rebukes first the wind,
which was raising the tempest of the sea, and causing the
waves to swell, and this is expressed in what follows, And he
arose, and rebuked the wind; then He commands the sea;
wherefore it goes on, And he said to the sea, Peace, be still.
Gloss. Gloss. For from the troubling of the sea there arises a cer-
tain sound, which appears to be its voice threatening danger,
and therefore, by a sort of metaphor, He fitly commands
tranquillity by a word signifying silence : just as in the
restraining of the winds, which trouble the sea with their
violence, He uses a rebuke. For men who are in power are
accustomed to curb those, who rudely disturb the peace of
mankind, by threatening to punish them ; by this, therefore,
we are given to understand, that, as a king can repress violent
non occ.
VEIL 35 — 41. ST. MARK. 87
men by threats, and by his edicts sooth the murmurs of his
people, so Christ, the King of all creatures, by His threats
restrained the violence of the winds, and compelled the sea
to be silent. And immediately the effect followed, for it
continues, And the wind ceased, which He had threatened,
and there arose a great calm, that is, in the sea, to which
He had commanded silence. Theophyl. He rebuked His
disciples, for not having faith ; for it goes on, And he said unto
them, Why are ye so fearful ? How is it that ye have not faith ?
For if they had had faith, they would have believed that even
when sleeping, He could preserve them safe. There follows,
And they feared with a great fear, and said one to another,
8$c. For they were in doubt about Him, for since He stilled
the sea, not with a rod like Moses, nor with prayers as Elisha at
the Jordan, nor with the ark as Joshua, the son of Nun, on this
account they thought Him truly God, but since He was asleep,
they thought Him a man. Pseudo-Jerome ; Mystically,
however, the hinder part of the ship is the beginning of the
Church, in which the Lord sleeps in the body only, for He
never sleepeth who keepeth Israel ; for the ship with its
skins of dead animals keeps in the living, and keeps out the
waves, and is bound together by wood, that is, by the cross
and the death of the Lord the Church is saved. The pillow
is the body of the Lord, on which His Divinity, which is as His
head, has come down. But the wind and the sea are devils and
persecutors, to whom He says Peace, when He restrains the
edicts of impious kings, as He will. The great calm is the peace
of the Church after oppression, or a contemplative after an active
life. Bede ; Or else the ship into which He embarked, is taken Bede
to mean the tree of His passion, by which the faithful attain ubl sup*
to the security of the safe shore. The other ships which are
said to have been with the Lord, signify those, who are
imbued with faith in the cross of Christ, and are not beaten
about by the whirlwind of tribulation ; or who, after the
storms of temptation, are enjoying the serenity of peace.
And whilst His disciples are sailing on, Christ is asleep,
because the time of our Lord's Passion came on His faithful
ones, when they were meditating on the rest of His future
reign. Wherefore it is related, that it took place late, that
not only the sleep of our Lord, but the hour itself of depart-
88 GOSPEL ACCORDING TO ST. MARK. CHAP. IV.
ing light, might signify the setting of the true Sun. Again,
when He ascended the cross, of which the stern of the
ship was a type, His blaspheming persecutors rose like the
waves against Him, driven on by the storms of the devils, by
which, however, His own patience is not disturbed, but His
foolish disciples are struck with amazement. The disciples
awake the Lord, because they sought, with most earnest
wishes, the resurrection of Him whom they had seen die.
Rising up, He threatened the wind, because when He had
triumphed in His resurrection, He prostrated the pride of
the devil. He ordered the sea to be still, that is, in rising
again, He cast down the rage of the Jews. The disciples are
blamed, because after His resurrection, He chid them for
their unbelief. And we also when being marked with the
sign of the Lord's cross, we determine to quit the world,
embark in the ship with Christ ; we attempt to cross the sea ;
but, He goes to sleep, as we are sailing amidst the roaring
of the waters, wThen amidst the strivings of our virtues, or
amidst the attacks of evil spirits, of wicked men, or of our
own thoughts, the flame of our love grows cold. Amongst
storms of this sort, let us diligently strive to awake Him ; He
will soon restrain the tempest, pour down peace upon us,
give us the harbour of salvation.
CHAP. V.
1 . And they came over unto the other side of the
sea, into the country of the Gadarenes.
2. And when he was come out of the ship, imme-
diately there met him out of the tombs a man with an
unclean spirit,
3. Who had his dwelling among the tombs ; and
no man could bind him, no, not with chains :
4. Because that he had been often bound with
fetters and chains, and the chains had been plucked
asunder by him, and the fetters broken in pieces :
neither could any man tame him.
5. And always, night and day, he was in the
mountains, and in the tombs, crying, and cutting
himself with stones.
6. But when he saw Jesus afar off, he ran and
worshipped him,
7. And cried with a loud voice, and said, What
have I to do with thee, Jesus, thou Son of the most
high God ? I adjure thee by God, that thou torment
me not.
8. For he said unto him, Come out of the man,
thou unclean spirit.
9. And he asked him, What is thy name ? And he
answered, .saying, My name is Legion : for we are
many.
10. And he besought him much that he would not
send them away out of the country,
90 GOSrEL ACCORDING TO CHAP. V.
11. Now there was nigh unto the mountains a
great herd of swine feeding.
12. And all the devils besought him, saying, Send
us into the swine, that we may enter into them.
13. And forthwith Jesus gave them leave. And
the unclean spirits went out, and entered into the
swine : and the herd ran violently down a steep place
into the sea, (they were about two thousand ;) and
were choked in the sea.
14. And they that fed the swine fled, and told it in
the city, and in the country. And they went out to
see what it was that was done.
15. And they come to Jesus, and see him that was
possessed with the devil, and had the legion, sitting,
and clothed, and in his right mind : and they were
afraid.
16. And they that saw it told them how it befell
to him that was possessed with the devil, and also
concerning the swine.
17. And they began to pray him to depart out of
their coasts.
18. And when he was come into the ship, he that
had been possessed with the devil prayed him that he
might be with him.
19. Howbeit Jesus suffered him not, but saith unto
him, Go home to thy friends, and tell them how great
things the Lord hath done for thee, and hath had
compassion on thee.
20. And he departed, and began to publish in
Decapolis how great things Jesus had done for him :
and all men did marvel.
Theophyl. Those who were in the ship enquired among
themselves, What manner of man is this ? and now it is made
known Who He is by the testimony of His enemies. For the
demoniac came up confessing that He was the Son of God.
VER. 1 20. ST. MARK. 91
Proceeding to which circumstance the Evangelist says, And
they came over unto the other side, fyc. Bede; Geraza is aBedein
noted town of Arabia, across the Jordan, near mount Galaad, ^arc.2,
which the tribe of Manasseh held, not far from the lake of
Tiberias, into which the swine were precipitated. Pseudo- Vict.
Chrys. Nevertheless the exact reading contains neither Gada- c££ ^
renes, nor Gerasines, but Gergesenes. For Gadara is a city of Marc.
Judaea, which has no sea at all about it; and Geraza is a city
of Arabia, having neither lake nor sea near it. And that the
Evangelists may not be thought to have spoken so manifest a
falsehood, well acquainted as they were with the parts around
Judaea, Gergese, from which come the Gergesenes, was an
ancient city, now called Tiberias, around which is situated a
considerable lake *. It continues, And when he was come out of
the ship, immediately there met him, fyc. Aug. Though Aug. de
Matthew says that there were two, Mark and Luke mention one, £on' rt
J ' ' Evan. 2,
that you may understand that one of them was a more illus- 24.
trious person, concerning whose state that country was much
afflicted. Chrys. Or else, Mark and Luke relate whatvict.
was most worthy of compassion, and for this reason they putcat. in
down more at length what had happened to this man; forMarc-et
i . „ ,17.77. • 7 , • v.Chrys.
there follows, no man could bind him, no, not with chains. Hom. in
They therefore simply said, a man possessed of a devil, Mat-28-
without taking heed to the number ; or else, that he might
shew the greater virtue in the Worker ; for He who had
cured one such, might cure many others. Nor is there any
discrepancy shewn here, for they did not say that there
was one alone, for then they would have contradicted Matthew.
Now devils dwelt in tombs, wishing to convey a false opinion
to many, that the souls of the dead were changed to
devils. Greg. Nyss. Now the assembly of the devils had Greg,
prepared itself to resist the Divine power. But when He was
approaching Who had power over all things, they proclaim
aloud His eminent virtue. Wherefore there follows, But
when he saw Jesus afar off, he ran and worshipped him,
saying, fyc. Cyril; See how the devil is divided between Cyril
two passions, fear and audacity ; he hangs back and prays, as
1 Reland seems to feel the same dif- Gadara in Percea, though the town
ficulty about Gadara as the author of itself was not on the lake. Reland.
this comment ; but he reconciles it by Palses. vol. 2. p. 774. see also Lightfoot
saying that the whole region might Horse Hebr. in locum,
have been so called from the town of
non occ.
non occ.
92 GOSPEL ACCORDING TO CHAP. V.
if meditating a question; he wishes to know what he had to
do with Jesus, as though he would say, Do you cast me out
Bede from men, who are mine? Bede ; And how great is the
sup' impiety of the Jews, to say that He cast out devils by the
prince of the devils, when the very devils confess that they have
Vict, nothing in common with Him. Chrys. Then praying to
Cat 'in Him, he subjoins, / adjure thee by God, that thou torment
Marc, me not. For he considered being cast out to be a torment,
Chrys. or e^se ne was a^so invisibly tortured. For however bad the
Hom. in^evi}s ave? they know that there awaits them at last a punish-
1VI 3 it .
28. ment for their sins ; but that the time of their last punishment
was not yet come, they full well knew, especially as they
were permitted to mix among men. But because Christ had
come upon them as they were doing such dreadful deeds,
they thought that, such was the heinousness of their crimes,
He would not wait for the last times, to punish them ; for
this reason they beg that they may not be tormented.
Bede Bede ; For it is a great torment for a devil to cease to hurt a
ubi sup. .
man, and the more severely he possesses him, the more
reluctantly he lets him go. For it goes on, For lie said unto
Cyril him, Come out of the man, thou unclean spirit. Cyril ;
'Consider the unconquerable power of Christ; He makes
Satan shake, for to him the words of Christ are fire and flame;
Ps.97,5. as the Psalmist says, The mountains melted at the presence
of the Lord, that is, great and proud powers. There follows,
And he asked him, What is thy name? Theophyl. The
Lord indeed asks, not that He Himself required to know,
but that the rest might know that there was a multitude of
Vict, devils dwelling in him. Pseudo-Chrys. Lest he should not be
Cat. in believed, if He affirmed there were many, He wishes that they
Marc, themselves should confess it ; wherefore there follows, And
he saith unto him, Legion, for we are many. He gives not a
fixed number, but a multitude, for such accuracy in the number
Bede would not help us to understand it. Bede ; But by the public
ubi sup. declaration of the scourge which the madman suffered, the
virtue of the Healer appears more gracious. And even the
priests of our time, who know how to cast out devils by the
grace of exorcism, are wont to say that the sufferers cannot
be cured at all, unless they in confession openly declare, as
far as they are able to know, what they have suffered from
the unclean spirits in sight, in hearing, in taste, in touch, or
VER. 1 20. ST. MARK. 93
any other sense of body or soul, whether awake or asleep.
It goes on, And he besought him much that he would not send
them away out of the country. Pseudo-Chrys. Luke, however, vict.
says, into the abyss. For the abyss is the separation of this ^5
world, for devils deserve to be sent into outer darkness, pre- Marc,
pared for the devil and his angels. This Christ might have 3jU e '
done, but He allowed them to remain in this world, lest the
absence of a tempter should deprive men of the crown of
victory. Theophyl. Also that by fighting with us, they may
make us more expert. It goes on, Now there was there
about the mountain a great herd of swine feeding.
Aug. What Mark here says, that the herd was about the Aug. de
mountain, and what Luke calls on the mountain, are by noEvan.ii.
means inconsistent. For the herd of swine was so large, that24-
some part were on the mountain, the rest around it. It goes
on: And the devils besought him, saying, Send us into the
swine, that we may enter into them. Remig. The devils Remig.
entered not into the swine of their own will, but their <2at "r*
asking for this concession, was, that it might be shewn Matt p,
that they cannot hurt men without Divine permission.
They did not ask to be sent into men, because they saw that
He, by whose power they were tortured, bore a human form.
Nor did they desire to be sent into the flocks, for they are
clean animals offered up in the temple of God. But they
desired to be sent into the swine, because no animal is more
unclean than a hog, and devils always delight in frith iness.
It goes on: And forthwith Jesus gave them leave. BEDE;Bede
And He gave them leave, that by the killing of the swine, u l sup'
the salvation of men might be furthered. Pseudo-Chrys. vjcr.
He wished to shew publicly the fury which devils enter- «nt,.e
tain against men, and that they would inflict much worse Marc
things upon men, if they were not hindered by Divine power;
because, again, His compassion would not allow this to be
shewn on men, He permitted them to enter into the swine,
that on them the fury and power of the devils might be made
known. There follows : And the unclean spirits went out.
Titus; But the herdsmen also took to flight, lest they
should perish with the swine, and spread the same fear
amongst the inhabitants of the town. Wherefore there
follows : And they that fed them, fyc. The necessity of
their loss, however, brought these men to the Saviour; for
94 GOSPEL ACCORDING TO CHAP. V.
frequently when God makes men suffer loss in their posses-
sions, he confers a benefit on their souls. Wherefore it goes
on : And they came to Jesus, and see him that was tormented
by the devil, fyc. that is, at the feet of Him from whom he
had obtained health; a man, whom before, not even chains
could bind, clothed and in his right mind, though he used to be
continually naked; and they were amazed ; wherefore it says,
And they were afraid. This miracle then they find out
partly by sight, partly by words ; wherefore there follows :
And they that saw it told them. Theophyl. But amazed at
the miracle, which they had heard, they were afraid, and for
this reason they beseech him to depart out of their borders ;
which is expressed in what follows : And they began to pray
him to depart out of their coasts ; for they feared lest some
time or other they should suffer a like thing: for, sad-
dened at the loss of their swine, they reject the presence of
Bede the Saviour. Bede; Or else, conscious of their own frailty,
u i sup. ^ey jU(jge(j themselves unworthy of the presence of the Lord.
It goes on : And when he was going to the ship, he that had
been tormented, 8$c. Theophyl. For he feared lest some time
or other the devils should find him, and enter into him a second
time. But the Lord sends him back to his house, intimating
to him, that though He Himself was not present, yet His power
would keep him ; at the same time also that he might be of
use in the healing of others ; wherefore it goes on : And he
did not suffer him, and saith unto him, Go home to thy
friends, 8$c. See the humility of the Saviour. He said not,
Proclaim all things which I have done to you, but, all that
the Lord hath done ; do thou also, when thou hast done any
Chrys. good thing, take it not to thyself, but refer it to God. Chrys.
non occ. -q^ although he bade others, whom he healed, to tell it to no
one, he nevertheless fitly bids this one proclaim it, since all
that region, being possessed by devils, remained without God.
Theo. Theophyl. He therefore began to proclaim it, and all won-
non occ. ^^ wj1jcj1 js fa^ which follows : And he began to publish.
Bede Bede; Mystically, however, Gerasa or Gergese, as some read
u i sup. .^ jg interpreted casting out a dweller or a stranger approach-
ing, because the people of the Gentiles both expelled the
enemy from the heart, and he who was afar off is made near.
Pseudo-Jerome ; Here again the demoniac is the people of
the Gentiles, in a most hopeless case, bound neither by the
VER. 21 — 34. ST. MARK. 95
law of nature, nor of God, nor by human fear. Bede; Who Bede
dwelt in the tombs, because they delighted in dead works, ttfat up'
is, in sins; who were ever raging night and day, because whe-
ther in prosperity or in adversity, they were never free from the
service of malignant spirits : again, by the foulness of their
works, they lay as it were in the tombs, in their lofty pride,
they wandered over the mountains, by words of most hard-
ened infidelity, they as it were cut themselves with stones.
But he said, My name is Legion, because the Gentile people
were enslaved to divers idolatrous forms of worship. Again,
that the unclean spirits going out from man enter into swine,
which they cast headlong into the sea, implies that now that
the people of the Gentiles are freed from the empire of
demons, they who have not chosen to believe in Christ, work
sacrilegious rites in hidden places.
Theophyl. Or by this it is signified that devils enter
into those men, who five like swine, rolling themselves
in the slough of pleasure ; they drive them headlong into the
sea down the precipice of perdition, into the sea of an evil life
where they are choked. Pseudo-Jerome ; Or they are choked
in hell without any touch of mercy by the rushing on of an
early death ; which evils many persons thus avoid, for by the
scourging of the fool, the wise is made more prudent. Bede; Bede
But that the Lord did not admit him, though he wished to be with ubl sup
Him, signifies, that every one after the remission of his sins
should remember that he must work to obtain a good con-
science, and serve the Gospel for the salvation of others, that
at last he may rest in Christ. Greg. For when we have Greg,
perceived ever so little of the Divine knowledge, we are at gior' C'
once unwilling to return to human affairs, and seek for the
quiet of contemplation ; but the Lord commands that the
mind should first toil hard at its work, and afterwards should
refresh itself with contemplation. Pseudo-Jerome ; But the
man who is healed preached in Decapolis, where the Jews,
who hang on the letter of the Decalogue, are being turned
away from the Roman rule.
21. And when Jesus was passed over again by
ship unto the other side, much people gathered unto
him : and he was nigh unto the sea.
96 GOSPEL ACCORDING TO CHAP. V.
22. And, behold, there cometh one of the rulers of
the synagogue, Jairus by name ; and when he saw
him, he fell at his feet,
23. And besought him greatly, saying, My little
daughter lieth at the point of death : I pray thee,
come and lay thy hands on her, that she may be
healed ; and she shall live.
24. And Jesus went with him ; and much people
followed him, and thronged him.
25. And a certain woman, which had an issue of
blood twelve years,
26. And had suffered many things of many phy-
sicians, and had spent all that she had, and was
nothing bettered, but rather grew worse,
27. When she had heard of Jesus, came in the
press behind, and touched his garment.
28. For she said, If I may touch but his clothes, I
shall be whole.
29. And straightway the fountain of her blood was
dried up ; and she felt in her body that she was
healed of that plague.
30. And Jesus, immediately knowing in himself
that virtue had gone out of him, turned him about in
the press, and said, Who touched my clothes ?
31. And his disciples said unto him, Thou seest
the multitude thronging thee, and sayest thou, Who
touched me ?
32. And he looked round about to see her that had
done this thing.
33. But the woman fearing and trembling, knowing
what was done in her, came and fell down before him,
and told him all the truth.
34. And he said unto her, Daughter, thy faith hath
made thee whole ; go in peace, and be whole of thy
plague.
VER. 21 — 34. ST. MARK. 97
Theophyl. After the miracle of the demoniac, the Lord
works another miracle, namely, in raising up the daughter of
the ruler of the synagogue ; the Evangelist, before nar-
rating this miracle, says, And when Jesus ivas passed over
again by ship unto the other side, much people gathered
unto him. Aug. But we must understand, that what is Aug. de
added of the daughter of the ruler of the synagogue, took Evan. 2.
place when Jesus had again crossed the sea in a ship,28-
though how long after does not appear; for if there were not
an interval, there could be no time for the taking place of
that which Matthew relates, concerning the feast at his own
house ; after which event, nothing follows immediately, except
this concerning the daughter of the chief of the synagogue.
For he has so put it together, that the transition itself shews
that the narrative follows the order of time. It goes on,
There cometh one of the rulers of the synagogue, fyc. Pseudo- Viet.
Chrys. He has recorded the name on account of the JewsCat. fn
of that time, that it might mark the miracle. It goes Marc,
on, And when he saw him, he fell at his feet, and be-
sought him greatly, fyc. Matthew indeed relates that the
chief of the synagogue reported that his daughter was dead,
but Mark says that she was very sick, and that afterwards it
was told to the ruler of the synagogue, when our Lord was
about to go with him, that she was dead. The fact then,
which Matthew implies, is the same, namely, that He raised her
from the dead ; and it is for the sake of brevity, that he says
that she was dead, which was evident from her being raised.
Aug. For he attaches himself not to the words of the father, Aug.
but to what is of most importance, his wishes ; for he u l 6up'
was in such despair, that his wish was that she should return
to life, not thinking that she could be found alive, whom he
had left dying. Theophyl. Now this man was faithful in part,
inasmuch as he fell at the feet of Jesus, but in that he
begged of Him to come, he did not shew as much faith as he
ought. For he ought to have said, Speak the word only, and
my daughter shall be healed. There follows, And he went
away with him, and much people folloived him, and thronged
him ; and a woman, which had an issue of blood twelve years, non oce
fyc. Chrys. This woman, who was celebrated and known^edv.
to all, did not dare to approach the Saviour openly, nor tOHom.in
VOL. II. H Mat.31.
98 GOSPEL ACCORDING TO CHAP. V.
come to Him, because, according to the law, she was unclean;
for this reason she touched Him behind, and not in front, for
that she durst not do, but only ventured to touch the hem
of His garment. It was not however the hem of the garment,
but her frame of mind that made her whole. There follows,
For she said, If I may but touch his clothes, I shall he whole.
Theophyl. Most faithful indeed is this woman, who hoped
for healing from His garments. For which reason she obtains
health; wherefore it goes on, And straightway the fountain
of Iter blood was dried up, and site felt in her body that she
Vict, ivas healed. Pseudo-Chrys. Now the virtues of Christ are
Ant. e by jjjs own w\i\ imparted to those men, who touch Him
Marc, by faith. Wherefore there follows, And Jesus, immediately
knowing in himself that virtue had gone out of him, turned
him about in the press, and said, Who touched my clothes f
The virtues indeed of the Saviour do not go out of Him
locally or corporally, nor in any respect pass away from
Him. For being incorporeal, they go forth to others and
are given to others ; they are not however separated from
Him, from whom they are said to go forth, in the same way as
sciences are given by the teacher to his pupils. Therefore it
says, Jesus, knowing in himself the virtue which had gone
out of him, to shew that with His knowledge, and not with-
out His being aware of it, the woman was healed. But He
asked, Who touched me? although He knew her who touched
Him, that He might bring to light the woman, by her coming
forward, and proclaim her faith, and lest the virtue of His
miraculous work should be consigned to oblivion. It goes
on, And his disciples said unto him, Thou seest the multitude
thronging thee, and sayest thou, Who touched me? But the
Lord asked, Who touched me, that is in thought and faith,
for the crowds who throng Me cannot be said to touch Me,
for they do not come near to Me in thought and in faith.
There follows, And he looked round about to see her that had
done this thing. Theophyl. For the Lord wished to declare
the woman, first to give His approbation to her faith, secondly
to urge the chief of the synagogue to a confident hope that
He could thus cure his child, and also to free the woman
from fear. For the woman feared because she had stolen
health ; wherefore there follows, But the woman fearing
VER. 21 34. ST. MARK. 99
and trembling, fyc. Bede; Observe that the object of His Bede in
question was that the woman should confess the truth of her22.
long *want of faith, of her sudden belief and healing, and soHnfirmi-
herself be confirmed in faith, and afford an example to others. Bg^e*p'
But he said to her, Daughter, thy faith hath made thee whole;
go in peace, and be whole of thy 'plague. He said not, Thy
faith is about to make thee whole, but has made thee whole,
that is, in that thou hast believed, thou hast already been
made whole. Chrys. He calls her daughter because shevict.
was saved bv her faith ; for faith in Christ makes us His £n** .e
Cat. in
children. Theophyl. But He saith to her, Go in peace, M arc. v.
that is, in rest, which means, go and have rest, for up to this HomJn
time thou hast been in pains and torture. Pseudo-Chrys. Or Mat. 31.
else He says, Go in peace, sending her away into that which is Ant. e
the final good, for God dwells in peace, that thou mayest Mat^ m
know, that she was not only healed in body, but also from the
causes of bodily pain, that is, from her sins Pseu do- Jerome ;
Mystically, however, Jairus comes after the healing of the
woman, because when the fulness of the Gentiles has come v. Rom.
in, then shall Israel be saved. Jairus means either illumi-
nating, or illuminated, that is, the Jewish people, having cast
off* the shadow of the letter, enlightened by the Spirit, and
enlightening others, falling at the feet of the Word, that is,
humbling itself before the Incarnation of Christ, prays for
her daughter, for when a man lives himself, he makes others
live also. Thus Abraham, and Moses, and Samuel, intercede
for the people who are dead, and Jesus comes upon their
prayers. Bede ; Again, the Lord going to the child, who is Bede
to be healed, is thronged by the crowd, because though He 8up*
gave healthful advice to the Jewish nation, he is oppressed
by the wicked habits of that carnal people; but the woman
with an issue of blood, cured by the Lord, is the Church
gathered together from the nations, for the issue of blood
may be either understood of the pollution of idolatry, or of
those deeds, which are accompanied by pleasure to flesh and
blood. But whilst the word of the Lord decreed salvation
to Judaea, the people of the Gentiles by an assured hope
seized upon the health, promised and prepared for others.
Theophyl. Or else, by the woman, who had a bloody flux,
understand human nature; for sin rushed in upon it, which
h 2
ubi sup
100 GOSPEL ACCORDING TO CHAP. V.
since it killed the soul, might be said to spill its blood.
It could not be cured by many physicians, that is, by the
wise men of this world, and of the Law and the Prophets;
but the moment that it touched the hem of Christ's garment,
that is, His flesh, it was healed, for whosoever believes the
Son of man to be Incarnate is he who touches the hem of
Bede His garment. Bede ; Wherefore one believing woman
touches the Lord, whilst the crowd throngs Him, because He,
who is grieved by divers heresies, or by wicked habits, is
worshipped faithfully with the heart of the Catholic Church
alone. But the Church of the Gentiles came behind Him ;
because though it did not see the Lord present in the flesh,
for the mysteries of His Incarnation had been gone through,
yet it attained to the grace of His faith, and so when by
partaking of His sacraments, it merited salvation from its
sins, as it were the fountain of its blood was dried up by the
touch of His garments. And the Lord looked round about
to see her who had done this, because He judges that all who
deserve to be saved are worthy of His look and of His pity.
35. While he yet spake, there came from the ruler of
the synagogue's house certain which said, Thy daughter
is dead : why troublest thou the Master any further ?
36. As soon as Jesus heard the word that was
spoken, he saith unto the ruler of the synagogue, Be
not afraid, only believe.
37. And he suffered no man to follow him, save
Peter, and James, and John the brother of James.
38. And he cometh to the house of the ruler of the
synagogue, and seeth the tumult, and them that wept
and wailed greatly.
39. And when he was come in, he saith unto them,
Why make ye this ado, and weep ? the damsel is not
dead, but sleepeth.
40. And they laughed him to scorn. But when
he had put them all out, he taketh the father and the
mother of the damsel, and them that were with him,
reth in where the damsel was lying.
^ ( ST. MICHAEL'S
COLLEGE
VER. 35 43. ST. MARK. 101
41. And he took the damsel by the hand, and said
unto her, Talitha cumi ; which is, being interpreted,
Damsel, I say unto thee, arise.
42. And straightway the damsel arose, and walked ;
for she was of the age of twelve years. And they
were astonished with a great astonishment.
43. And he charged them straitly that no man
should know it ; and commanded that something
should be given her to e,at.
Theophyl. Those who were about the ruler of the syna-
gogue, thought that Christ was one of the prophets, and for
this reason they thought that they should beg of Him to
come and pray over the damsel. But because she had
already expired, they thought that He ought not to be asked
to do so. Therefore it is said, While he yet spake, there
came messengers to the ruler of the synagogue, which said,
Thy daughter is dead; why troublest thou the Master any
further ? But the Lord Himself persuades the father to have
confidence. For it goes on, As soon as Jesus heard the
word which was spoken, he saith to the ruler of the synagogue,
Be not afraid; only believe. Aug. It is not said that he Aug.
assented to his friends who brought the tidings and wished sup
to prevent the Master from coming, so that our Lord's saying,
Fear not, only believe, is not a rebuke for his want of faith,
but was intended to strengthen the belief which he had already.
But if the Evangelist had related, that the ruler of the syna-
gogue joined the friends who came from his house, in saying
that Jesus should not be troubled, the words which Matthew
relates him to have said, namely, that the damsel was dead,
would then have been contrary to what was in his mind.
It goes on, And he suffered no man to follow him, save
Peter, and James, and John the brother of James.
Theophyl. For Christ in His lowliness would not do any
thing for display. It goes on, And he cometh to the house of
the ruler of the synagogue, and seeth the tumult, and them
that wept and wailed greatly . Pseudo-Chrys. But He Him- Viet,
self commands them not to wail, as if the damsel was not dead, catiu
Marc.
102 GOSPEL ACCORDING TO CHAP. V.
but sleeping; wherefore it says, And when he was come in, he
saith unto them, Why make ye this ado, and weep ? the damsel
is not dead, but sleepeth. Pseudo-Jerome ; It was told the
ruler of the synagogue, Thy daughter is dead. But Jesus
said to him, She is not dead, but sleepeth. Both are true,
for the meaning is, She is dead to you, but to Me she is asleep.
Bede Bede ; For to men she was dead, who were unable to raise
u ' sup* her up ; but to God she was asleep, in whose purpose both
the soul was living, and the flesh was resting, to rise again.
Whence it became a custom amongst Christians, that the dead,
who, they doubt not, will rise again, should be said to sleep.
It goes on, And they laughed him to scorn. Theophyl. But
they laugh at Him, as if unable to do any thing farther ; and
in this He convicts them of bearing witness involuntarily,
that she was really dead whom He raised up, and therefore,
Bede that it would be a miracle if He raised her. Bede; Because
ubi sup. ^v chose rather to laugh at than to believe in this saying
concerning her resurrection, they are deservedly excluded
from the place, as unworthy to witness His power in raising
her, and the mystery of her rising; wherefore it goes on,
But when he had put them all out, he taketh the father and
the mother of the damsel, and them that were with him, and
Chrys. enter eth in where the damsel was lying. Chrys. Or else, to
non occ. ta^e awav au display, He suffered not all to be with Him ;
that, however, He might leave behind Him witnesses of His
divine power, He chose His three chief disciples and the
father and mother of the damsel, as being necessary above all.
And He restores life to the damsel both by His hand, and
by word of mouth. Wherefore it says, And he took the dam-
sel by the hand, and said unto her, Talitha cumi ; which is,
being interpreted, Damsel, I say unto thee, Arise. For the
hand of Jesus, having a quickening power, quickens the dead
body, and His voice raises her as she is lying ; wherefore it
follows, And straightway the damsel arose and walked.
Hier. ad Jeromk ; Some one may accuse the Evangelist of a falsehood
^ m5*7 in his explanation, in that he has added, / say unto thee,
when in Hebrew, Talitha cumi only means, Damsel, arise ;
but He adds, I say unto thee, Arise, to express that His mean-
ing was to call and command her. It goes on, For she was of
Gloss, the age of twelve years. Gloss. The Evangelist added this,
non occ.
VER. 35 — 43. ST. MARK. 103
to shew that she was of an age to walk. By her walking,
she is shewn to have been not only raised up, but also
perfectly cured. It continues, And they were astonished
with a great astonishment. Chrys. To shew that He had Chrys.
raised her really, and not only to the eye of fancy. Bede;^™'*11
Mystically ; the woman was cured of a bloody flux, and Bede
immediately after the daughter of the ruler of the synagogue
is reported to be dead, because as soon as the Church of the
Gentiles is washed from the stain of vice, and called daughter
by the merits of her faith, at once the synagogue is broken up
on account of its zealous treachery and envy ; treachery,
because it did not choose to believe in Christ; envy,
because it was vexed at the faith of the Church. What the
messengers told the ruler of the synagogue, Why troublest
thou the Master any more, is said by those in this day who,
seeing the state of the synagogue, deserted by God,
believe that it cannot be restored, and therefore think that
we are not to pray that it should be restored. But if the
ruler of the synagogue, that is, the assembly of the teachers
of the Law, determine to believe, the synagogue also, which
is subjected to them, will be saved. Further, because the
synagogue lost the joy of having Christ to dwell in it, as its
faithlessness deserved, it lies dead as it were, amongst persons
weeping and wailing. Again, our Lord raised the damsel by
taking hold of her hand, because the hands of the .Tews,
which are full of blood, must first be cleansed, else the
synagogue, which is dead, cannot rise again. But in the
woman with the bloody flux, and the raising of the damsel, is
shewn the salvation of the human race, which was so ordered
by the Lord, that first some from Judaea, then the fulness of
the Gentiles, might come in, and so all Israel might be saved.
Again, the damsel was twelve years old, and the woman had
suffered for twelve years, because the sinning of unbelievers
was contemporary with the beginning of the faith of believers;
wherefore it is said, Abraham believed on God, and it was Gen.i5,
counted to him for righteousness".
0 Bede's own words are rather more world the synagogue began to arise
clear than those in the Catena; "That amongst the patriarchs, and the race
is, the woman began to be afflicted at of Gentiles throughout the world to be
the same time as the damsel was born ; polluted with idolatry."
for nearly at the same period of the
104 GOSPEL ACCORDING TO ST. MARK. CHAP. V.
Greg. Greg. Morally again, our Redeemer raised the damsel in
27. ' ' the house, the young man without the gate, Lazarus in the
tomb ; he still lies dead in the house, whose sin is concealed ;
he is carried without the gate, whose sin has broken forth into
the madness of an open deed; he lies crushed under the
mound of the tomb, who in the commission of sin, lies power-
Bede less beneath the weight of habit. Bede ; And we may remark,
i bup. t^at lighter and daily errors may be cured by the remedy of
a lighter penance. Wherefore the Lord raises the damsel,
lying in the inner chamber with a very easy cry, saying,
Damsel, arise; but that he who had been four days dead
might quit the prison of the tomb, He groaned in spirit, He
was troubled, He shed tears. In proportion, then, as the
death of the soul presses the more heavily, so much the more
ardently must the fervour of the penitent press forward. But
this too must be observed, that a public crime requires a
public reparation ; wherefore Lazarus, when called from the
sepulchre, was placed before the eyes of the people : but
slight sins require to be washed out by a secret penance,
wherefore the damsel lying in the house is raised up before
few witnesses, and those are desired to tell no man. The
crowd also is cast out before the damsel is raised ; for if a
crowd of worldly thoughts be not first cast out from the
hidden parts of the heart, the soul, which lies dead within,
cannot rise. Well too did she arise and walk, for the soul,
raised from sin, ought not only to rise from the filth of its
crimes, but also to make advances in good works, and soon
it is necessary that it should be filled with heavenly bread,
that is, made partaker of the Divine Word, and of the Altar.
CHAP. VI.
1. And he went out from thence, and came into
his own country ; and his disciples follow him.
2. And when the sabbath day was come, he began
to teach in the synagogue : and many hearing him
were astonished, saying, From whence hath this man
these things ? and what wisdom is this which is given
unto him, that even such mighty works are wrought
by his hands ?
3. Is not this the carpenter, the son of Mary, the
brother of James, and Joses, and of Juda, and Simon?
and are not his sisters here with us ? And they were
offended at him.
4. But Jesus said unto them, A prophet is not
without honour, but in his own country, and among
his own kin, and in his own house.
5. And he could there do no mighty work, save
that he laid his hands upon a few sick folk, and
healed them.
6. And he marvelled because of their unbelief.
Theophyl. After the miracles which have been related,
the Lord returns into His own country, not that He was
ignorant that they would despise Him, but that they might
have no reason to say, If Thou hadst come, we had believed
Thee ; wherefore it is said, And he went out from thence, and
came into his own country. Bede ; He means by His Bede in
country, Nazareth, in which He was brought up. But how J1*1"® •
great the blindness of the Nazarenes ! they despise Him, Who
106 GOSPEL ACCORDING TO CHAP. VI.
by His words and deeds they might know to be the Christ, solely
on account of His kindred. It goes on, And when the sabbath
day was come, he began to teach in the synagogue : and
many hearing him were astonished, saying, From whence
hath this man these things? and what wisdom is this which
is given unto him, that even such mighty works are wrought
by his hands? By wisdom is meant His doctrine, by powers,
the cures and miracles which He did. It goes on, Is not
Aug. dethis the carpenter, the son of Mary? Aug. Matthew indeed
Evan, says that He was called the son of a carpenter; nor are we to
11. 42. wonder, since both might have been said, for they believed
Him to be a carpenter, because He was the son of a carpenter.
Pseudo-Jerome ; Jesus is called the son of a workman, of that
one, however, whose work was the morning and the sun, that is,
the first and second Church, as a figure of which the woman
BLe.de and the damsel are healed. Bede ; For although human
SUP* V • -11
things are not to be compared with divine, still the type is
complete, because the Father of Christ works by fire and
spirit. Tt goes on, The brother of James, and Joses, of
Jude, and of Simon. And are not his sisters here with us ?
They bear witness that His brothers and sisters were with
Him, who nevertheless are not to be taken for the sons of
Joseph or of Mary, as heretics say, but rather, as is usual in
Scripture, we must understand them to be His relations, as
Abraham and Lot are called brothers, though Lot was
brother's son to Abraham. And they were offended at him.
The stumbling and the error of the Jews is our salvation, and
the condemnation of heretics. For so much did they despise
the Lord Jesus Christ, as to call Him a carpenter, and son of
a carpenter. It goes on, And Jesus said unto them, A
prophet is not without honour, but in his own country.
Even Moses bears witness that the Lord is called a Prophet
in the Scripture, for predicting His future Incarnation to the
Acts 7, Sons of Israel, he says, A Prophet shall the Lord raise up
3^' unto you of your brethren. But not only He Himself, Who is
Lord of prophets, but also Elias, Jeremiah, and the remaining
lesser prophets, were worse received in their own country
than in strange cities, for it is almost natural for men to envy
their fellow-townsmen ; for they do not consider the present
works of the man, but they remember the weakness of His
VER. 6 — 13. ST. MARK. 107
infancy. Pseudo-Jerome; Oftentimes also the origin of a man
brings him contempt, as it is written, Who is the son of\ Sam.
Jesse? for the Lord hath respect unto the lowly; as to the¥?' }?g
proud, He beholdeth them afar off. Theophyl. Or again, 6.
if the prophet has noble relations, his countrymen hate
them, and on that account do not honour the prophet.
There follows, And he could there do no mighty work, fyc.
What, however, is here expressed by He could not, we
must take to mean, He did not choose, because it was
not that He was weak, but that they were faithless ; He does
not therefore work any miracles there, for he spared them, lest
they should be worthy of greater blame, if they believed not,
even with miracles before their eyes. Or else, for the work-
ing of miracles, not only the power of the Worker is necessary,
but the faith of the recipient, which was wanting in this case:
therefore Jesus did not choose to work any signs there.
There follows, And he marvelled at their unbelief. BEDE;Bede
Not as if He Who knows all things before they are done, u l sup'
wonders at what He did not expect or look forward to, but
knowing the hidden things of the heart, and wishing to
intimate to men that it was wonderful, He openly shews that
He wonders. And indeed the blindness of the Jews is
wonderful, for they neither believed what their prophets said
of Christ, nor would in their own persons believe on Christ,
Who was born amongst them. Mystically again ; Christ is
despised in His own house and country, that is, amongst the
people of the Jews, and therefore He worked few miracles
there, lest they should become altogether inexcusable. But
He performs greater miracles every day amongst the Gentiles,
not so much in the healing of their bodies, as in the salvation
of their souls.
6# Arid he went round about the villages,
teaching.
7. And he called unto him the twelve, and began
to send them forth by two and two ; and gave them
power over unclean spirits ;
8. And commanded them that they should take
108 GOSPEL ACCORDING TO CHAP. VI.
nothing for their journey, save a staff only ; no scrip,
no bread, no money in their purse :
9. But be shod with sandals ; and not put on two
coats.
10. And he said unto them, In what place soever
ye enter into an house, there abide till ye depart
from that place.
1 1. And whosoever shall not receive you, nor hear
you, when ye depart thence, shake off the dust under
your feet for a testimony against them. Verily I say
unto you, It shall be more tolerable for Sodom and
Gomorrha in the day of judgment, than for that
city.
12. And they went out, and preached that men
should repent.
13. And they cast out many devils, and anointed
with oil many that were sick, and healed them.
Theophyl. The Lord not only preached in the cities, but
also in villages, that we may learn not to despise little things,
nor always to seek for great cities, but to sow the word of the
Lord, in abandoned and lowly villages. Wherefore it is said,
Bede in And he went round about the villages, teaching. Bede ; Now
Marc. our kin(j and merciful Lord and Master did not grudge His
servants and their disciples His own virtues, and as He Him-
self had healed every sickness and every infirmity, so also He
gave the same power to His disciples. Wherefore it goes on:
And he called unto him the twelve, and began to send them
forth by two and two ; and gave them power over unclean
spirits. Great is the difference between giving and receiving.
Whatsoever He does, is done in His own power, as Lord; if
they do any thing, they confess their own weakness and the
power of the Lord, saying in the name of Jesus, Arise, and walk.
Theophyl. Again He sends the Apostles two and two that they
Eccl.4, might become more active; for, as says the Preacher, Two are
better than one. But if He had sent more than two, there would
not have been a sufficient number to allow of their being
VER. 6 13. ST. MARK. 109
sent to many villages. Greg. Further, the Lord sent the Greg.
disciples to preach, two and two, because there are two pre- £ om m
cepts of charity, namely, the love of God, and of our neighbour ; 17.
and charity cannot be between less than two ; by this there-
fore He implies to us, that he who has not charity towards his
neighbour, ought in no way to take upon himself the office of
preaching. There follows, And he commanded them, that
they should take nothing for their journey, save a staff only ;
no scrip, no bread, no money in their purse : but be shod
with sandals ; and not put on two coats. Bede ; For such Bede
should be the preacher's trust in God, that, though he takes ubisuP*
no thought for supplying his own wants in this present world,
yet he should feel most certain that these will not be left unsa-
tisfied, lest whilst his mind is taken up with temporal things, he
should provide less of eternal things to others. Pseudo-Chrys. Vict.
The Lord also gives them this command, that they might shew Ant* .e
i* v^at. in
by their mode of life, how far removed they were from the desire Marc,
of riches. Theophyl. Instructing them also by this means not
to be fond of receiving gifts, in order too that those, who saw
them proclaim poverty, might be reconciled to it, when they saw
that the Apostles themselves possessed nothing. Aug. Or Aug. de
else ; according to Matthew, the Lord immediately subjoined, Evan.
The workman is worthy of his meat, which sufficiently proves^ 30.
why He forbade their carrying or possessing such things ; not 10, 19.
because they were not necessary, but because He sent them
in such a way as to shew, that they were due to them from
the faithful, to whom they preached the Gospel. From this
it is evident, that the Lord did not mean by this precept
that the Evangelists ought to live only on the gifts of
those to whom they preach the Gospel, else the Apostle
transgressed this precept, when he procured his livelihood,
by the labour of his own hands, but He meant that He had
given them a power, in virtue of which, they might be assured,
these things were due to them. It is also often asked, how
it comes that Matthew and Luke have related that the Lord
commanded His disciples not to carry even a staff, whilst
Mark says, And he commanded them that they should take
nothing for their journey, save a staff only. Which question
is solved, by supposing that the word ' staff' has a meaning in
110 GOSPEL ACCORDING TO CHAP. VI.
Mark) who says that it ought to be carried, different from that
which it bears in Matthew and Luke, who affirm the contrary.
For in a concise way one might say, Take none of the neces-
saries of life with you, nay, not a staff, save a staff only ; so that
the saying, nay not a staff, may mean, nay not the smallest
thing ; but that which is added, save a staff only, may mean
that, through the power received by them from the Lord, of
which a rod is the ensign, nothing, even of those things which
they do not carry, will be wanting to them. The Lord
therefore said both, but because one Evangelist has not given
both, men suppose, that he who has said that the staff, in one
sense, should be taken, is contrary to him who again has
declared, that, in another sense, it should be left behind:
now howTever that a reason has been given, let no one think
so. So also when Matthew declares that shoes are not to be
worn on the journey, he forbids anxiety about them, for the
reason why men are anxious about carrying them, is that
they may not be without them. This is also to be understood
of the two coats, that no man should be troubled about having
only that with which he is clad, from anxiety lest he should
need another, when he could always obtain one from the power
given by the Lord. In like manner Mark, by saying that
they are to be shod with sandals or soles, warns us that this
mode of protecting the feet has a mystical signification, that
the foot should neither be covered above nor be naked on the
ground, that is, that the Gospel should neither be hid, nor rest
upon earthly comforts; and in that He forbids their possess-
ing or taking with them, or more expressly their wearing, two
coats, He bids them walk simply, not with duplicity. But
whosoever thinks that the Lord could not in the same discourse
say some things figuratively, others in a literal sense, let him look
into His other discourses, and he shall see, how rash and
Bede ignorant is his judgment. Bede ; Again, by the two tunics
ubi sup. jje seerns ^0 me to mean two sets of clothes ; not that in
places like Scythia, covered with the ice and snow, a man should
be content with only one garment, but by coat, I think a suit
of clothing is implied, that being clad with one, we should not
Vict, keep another through anxiety as to what may happen. Pseudo-
Cat.'in Chrys. Or else, Matthew and Luke neither allow shoes nor
Marc
VER. 6 — 13. ST. MARK. Ill
staff, which is meant to point out the highest perfection. But
Mark bids them take a staff and be shod with sandals, which 1 Cor.
is spoken by permission.
Bede; Again, allegoric ally ; under the figure of a scrip is Bede
pointed out the burdens of this world, by bread is meant u ip*
temporal delights, by money in the purse, the hiding of
wisdom; because he who receives the office of a doctor,
should neither be weighed down by the burden of worldly
affairs, nor be made soft by carnal desires, nor hide the talent
of the word committed to him under the ease, of an inactive
body. It goes on, And he said unto them, In what place
soever ye enter into an house, there abide till ye depart from
that place. Where He gives a general precept of constancy,
that they should look to what is due to the tie of hospitality,
adding, that it is inconsistent with the preaching of the
kingdom of heaven to run about from house to house.
Theophyl. That is, lest they should be accused of gluttony
in passing from one to another. It goes on, And whoever
shall not receive you, fyc. This the Lord commanded them,
that they might shew that they had walked a long way for
their sakes, and to no purpose. Or, because they received
nothing from them, not even dust, which they shake off, that
it might be a testimony against them, that is, by way of con-
victing them. vPseudo-Chrys. Or else, that it might be ayict.
witness of the toil of the way, which they sustained for them; ^nt\e
or as if the dust of the sins of the preachers was turned Marc,
against themselves. It goes on, And they went and preached
that men should repent. And they cast out many devils,
and anointed with oil many that were sick, and healed them.
Mark alone mentions their anointing with oil. James how-
ever, in his canonical Epistle, says a thing similar. For oil
both refreshes our labours, and gives us light and joy; but
again, oil signifies the mercy of the unction of God, the
healing of infirmity, and the enlightening of the heart, the
whole of which is worked by prayer. Theophyl. It also
means, the grace of the Holy Ghost, by which we are eased
from our labours, and receive light and spiritual joy. Bede ;Bede
Wherefore it is evident from the Apostles themselves, that itublsuP-
v The first words of the comment occur in Chrys. Horn. 32. in Matt.
112 GOSPEL ACCORDING TO CHAP. VI.
is an ancient custom of the holy Church that persons
possessed or afflicted with any disease whatever, should be
anointed with oil consecrated by priestly blessing.
14. And king Herod heard of him ; (for his name
was spread abroad :) and he said, That John the
Baptist was risen from the dead, and therefore mighty
works do shew forth themselves in him.
15. Others said, That it is Elias. And others
said, That it is a prophet, or as one of the prophets.
16. But when Herod heard thereof, he said, It is
John, whom I beheaded : he is risen from the dead.
Gloss. Gloss. After the preaching of the disciples of Christ, and
nonocc'the working of miracles, the Evangelist fitly subjoins an
account of the report, which arose amongst the people; where-
Vict. fore he says, And king Herod heard of him. Pseudo-Chrys.
Art. e This Herod is the son of the first Herod, under whom Joseph
Marc, had led Jesus into Egypt. But Matthew calls him Tetrarch,
and Luke mentions him as ruling over one fourth of his
father's kingdom ; for the Romans after the death of his
father divided his kingdom into four parts. But Mark calls
him a king, either after the title of his father, or because it
was consonant to his own wish. Pseudo-Jerome ; It goes on,
For his name was spread abroad. For it is not right that a
candle should be placed under a bushel. And they said,
that is, some of the multitude, that John the Baptist was
risen from the dead, and therefore mighty works do sheiv
Bedein themselves forth in him. Bede; Here we are taught how
J/I^rc# great was the envy of the Jews. For, lo, they believe that
John, of whom it was said that he did no miracle, could rise
from the dead, and that, without the witness of any one.
But Jesus, approved of God by miracles and signs, whose
resurrection, Angels and Apostles, men and women, preached,
they chose to believe was carried away by stealth, rather than
suppose that He had risen again. And these men, in saying
that John was risen from the dead, and that therefore mighty-
works were wrought in him, had just thoughts of the power of
in
VEK. 17 29. ST. MARK. 113
the resurrection, for men, when they shall have risen from the
dead, shall have much greater power, than they possessed,
when still weighed down by the weakness of the flesh.
There follows, But others said, that it is Elias. Theophyl.
For John confuted many men, when he said, Ye generation
of vipers. It goes on, But others said, that it is a prophet,
or as one of the prophets. Pseubo-Chrys. It seems to me Vict.
that this prophet means that one of whom Moses said, God c^' '
will raise up a prophet unto thee of thy brethren. They Marc.
were right indeed, but because they feared to say openly, This 15 * '
is the Christ, they used the voice of Moses, veiling their own
surmise through fear of their rulers. There follows, But
when Herod heard thereof, he said, It is John, whom I
beheaded: he is risen from the dead. Herod expressly
says, this in irony. Theophyl. Or else, Herod, knowing
that he without a cause had slain John, who was a just man,
thought that he had risen from the dead, and had received
through his resurrection the power of working miracles. Aug. ^ug. de
But in these words Luke bears witness to Mark, to this point £on-
at least, that others and not Herod said that John had risen ; 43.
but Luke had represented Herod as hesitating, and has put
down his words as if he said, John have I beheaded, but who Luke 9>
7
is this of whom I hear such things? We must however suppose,
that after this hesitation, he had confirmed in his own mind
what others had said, for he says to his children, as Matthew
relates, This is John the Baptist, he has risen from the dead.
Matt.
Or else these words are to be spoken, so as to indicate that 14, 2.
he is still hesitating, particularly as Mark who had said
above that others had declared that John had risen from the
dead, afterwards however is not silent as to Herod's plainly
saying, It is John, whom I beheaded: he is risen from the
dead. Which words also may be spoken in two ways, either
they may be understood as those of a man affirming or
doubting.
1 7. For Herod himself had sent forth and laid hold
upon John, and bound him in prison for Herodias'
sake, his brother Philip's wife : for he had married
her.
VOL. II. I
114 GOSPEL ACCORDING TO CHA1\ VI.
18. For John had said unto Herod, It is not lawful
for thee to have thy brother's wife.
19. Therefore Herodias had a quarrel against him,
and would have killed him ; but she could not ;
20. For Herod feared John, knowing that he was
a just man and an holy, and observed him ; and
when he heard him, he did many things, and heard
him gladly.
21. And when a convenient day was come, that
Herod on his birthday made a supper to his lords,
high captains, and chief estates of Galilee ;
22. And when the daughter of the said Herodias
came in, and danced, and pleased Herod and them
that sat with him, the king said unto the damsel,
Ask of me whatsoever thou wilt, and I will give it
thee.
23. And he sware unto her, Whatsoever thou shalt
ask of me, I will give it thee, unto the half of my
kingdom.
24. And she went forth, and said unto her mother,
What shall 1 ask ? And she said, The head of John
the Baptist.
25. And she came in straightway with haste unto
the king, and asked, saying, I will that thou give me
by and by in a charger the head of John the Baptist.
26. And the king was exceeding sorry ; yet for his
oath's sake, and for their sakes which sat with him,
he would not reject her.
27. And immediately the king sent an executioner,
and commanded his head to be brought : and he went
and beheaded him in the prison,
28. And brought his head in a charger, and gave it
to the damsel : and the damsel gave it to her mother.
29. And when his disciples heard of it, they came
and took up his corpse, and laid it in a tomb.
VER. 17 29. ST. MARK. 115
Theophvl. The Evangelist Mark, taking occasion from
what went before, here relates the death of the Forerunner,
saying, For Herod himself had sent forth and laid hold upon
John, and bound him in prison for Herodias^ sake, his
brother Philip's wife : for he had married her. Bede ; Bede
Ancient history relates, that Philip, the son of Herod theu sup*
great, under whom the Lord fled into Egypt, the brother
of this Herod, under whom Christ suffered, married Herodias,
the daughter of king Aretas ; but afterwards, that his father-
in-law, after certain disagreements had arisen with his son-
in-law, had taken his daughter away, and, to the grief of her
former husband, had given her in marriage to his enemy ;
therefore John the Baptist rebukes Herod and Herodias for
contracting an unlawful union, and because it was not
allowed for a man to marry his brother's wife daring
his lifetime. Theophyl. The law also commanded a
brother to marry his brother's wife, if he died without
children ; but in this case there was a daughter, which made
the marriage criminal : there follows, Titer ef ore Herodias
had a quarrel against him, and would have killed him;
but she could not. Bede ; For Herodias was afraid, lest Bede
Herod should repent at some time, or be reconciled to hisu 18Up'
brother Philip, and so the unlawful marriage be divorced. It
goes on, For Herod feared John, knowing that he was a just
man, and an holy. Gloss. He feared him, I say, because he Gloss,
revered him, for he knew him to be just in his dealings with
men, and holy towards God, and he took care that Herodias
should not slay him. And when he heard him, he did many
things, for he thought that he spake by the Spirit of God,
and heard him gladly, because he considered that what
he said was profitable. Theophyl. But see how great is the
fury of lust, for though Herod had such an awe and fear of
John, he forgets it all, that he may minister to his forni-
cation. Remig. For his lustful will drove him to lay hands
on a man, whom he knew to be just and holy. And by this,
we may see how a less fault became the cause to him of a
greater; as it is said, He which is filthy, let him be filthy Rev. 22,
still. It goes on, And when a convenient day was come, that '
Herod on his birthday made a supper to his lords, high
captains, and chief estates of Galilee. Bede; The only menBede
ubi sup,
116 GOSPEL ACCORDING TO CHAP. VI.
whom we read of, as celebrating their birthdays with festive
joys are Herod and Pharaoh, but each, with an evil presage,
stained his birthday with blood ; Herod, however, with so
much the greater wickedness, as he slew the holy and guilt-
less teacher of truth, and that, by the wish, and at the instance
of a female dancer. For there follows, And when the daughter
of the said Herodias came in, and danced, and pleased Herod
and them that sat with him, the king said unto the damsel,
Ask of me whatsoever thou will, and I will give it thee.
Theophyl. For during the banquet, Satan danced in the
person of the damsel, and the wicked oath is completed.
For it goes on, And he sware unto Iter, Whatsoever thou
shall ask of ?ne, I will give it thee, unto the half of my king-
dom.
Bede Bede; His oath does not excuse his murder, for per-
chance his reason for swearing was, that he might find an
opportunity for slaying, and if she had demanded the death
of his father and mother, he surely would not have granted it.
It goes on, And she went forth, and said unto her mother,
What shall I ask ? And she said, The head of John the
Baptist. Worthy is blood to be asked as the reward of such a
deed as dancing. It goes on, And she came in straightway
with haste, tyc. Theophyl. The malignant woman begs
that the head of John be given to her immediately, that is,
at once, in that very hour, for she feared lest Herod should
repent. There follows, And the king was exceeding sorry.
Bede Bede ; It is usual with Scripture, that the historian
sup. gjjQjjjjj reiate events as they were then believed by all, thus
Joseph is called the father of Jesus by Mary herself. So now
also Herod is said to be exceeding sorry, for so the guests
thought, since the hypocrite bore sadness on his face, when
he had joy in his heart; and he excuses his wickedness
by his oath, that he might be impious under pretence of
piety. Wherefore there follows, For his oath's sake, and for
their sakes who sat with him, he would not reject her.
Theophyl. Herod not being his own master, but full of lust,
fulfilled his oath, and slew the just man ; it would have been
better however to break his oath, than to commit so great
Bede a sin. Bede; In that again which is added, And for their
«bi sup. sakes wn0 sa( with him, he wishes to make all partakers in
VER. 17 29. ST. MARK. 117
his guilt, that a bloody least might be set before luxurious
and impure guests. Wherefore it goes on, But sending an
executioner, he commanded his head to be brought in a
charger. Theophyl. ' Spiculator' is the name for the public
servant commissioned to put men to death.
Bede; Now Herod was not ashamed to bring before hisBede
guests the head of a murdered man ; but we do not read of ubi SUP*
such an act of madness in Pharaoh. From both examples,
however, it is proved to be more useful, often to call to mind
the coming day of our death, by fear and by living chastely,
than to celebrate the day of our birth with luxury. For man
is born in the world to toil, but the elect pass by death out
of the world to repose. It goes on, And he beheaded him in
prison, fyc. Greg. I cannot, without the greatest wonder, Greg,
reflect that he, who was filled even in his mother's womb ^ or# 3'
with the spirit of prophecy, and who was the greatest that had
arisen amongst those born of women, is sent into prison by
wicked men, is beheaded for the dancing of a girl, and though
a man of so great austerity, meets death through such a foul
instrument. Are we to suppose that there was something evil
in his life, to be wiped away by so ignominious a death ? When,
however, could he commit a sin even in his eating, whose
food was only locusts and wild honey? How could he
offend in his conversation, who never quitted the wilderness?
How is it that Almighty God so despises in this life
those whom He has so sublimely chosen before all ages,
if it be not for the reason, which is plain to the piety of
the faithful, that He thus sinks them into the lowest place,
because He sees how He is rewarding them in the highest,
and outwardly He throws them down amongst things despised,
because inwardly tie draws them up even to incomprehensible
things. Let each then infer from this what they shall suffer,
whom He rejects, if He so grieves those whom he loves. Bede ; Bede
There follows, And ivhen his disciples heard of it, they came11 lsup*
and took up his corpse, and laid it in a tomb. Josephus
relates, that John was brought bound into the castle of
Macheron, and there slain ; and ecclesiastical history says xheo-
that he was buried in Sebaste, a city of Palestine, once called d°ret-
Samaria. But the beheading of John the Baptist signifies the Eccles.
lessening of that fame, by which he was thought to be Christ3' 3'
118 GOSPEL ACCORDING TO CHAP- VI.
by the people, as the raising of our Saviour on the cross
typifies the advance of the faith, in that He Himself, who was
first looked upon as a prophet by the multitude, was recog-
nised as the Son of God by all the faithful; wherefore John,
who was destined to decrease, was born when the daylight
begins to wax short ; but the Lord at that season of the year
in which the day begins to lengthen. Theophyl. In a mys-
tical way, however, Herod, whose name means, e of skin,' is the
people of the Jews, and the wife to whom he was wedded
means vain glory, whose daughter even now encircles the Jews
with her dance, namely, a false understanding of the Scriptures;
they indeed beheaded John, that is, the word of prophecy,
and hold to him without Christ, his head. Pseudo-Jerome;
Or else, The head of the law, which is Christ, is cut off from
his own body, that is, the Jewish people, and is given to a
Gentile damsel, that is, the Roman Church, and the damsel
gives it to her adulterous mother, that is, to the synagogue,
who in the end will believe. The body of John is buried, his
head is put in a dish ; thus the human Letter is covered over,
the Spirit is honoured, and received on the altar.
30. And the apostles gathered themselves together
unto Jesus, and told him all things, both what they
had done, and what they had taught.
31. And he said unto them, Come ye yourselves
apart into a desert place, and rest a while : for there
were many coming and going, and they had no lei-
sure so much as to eat.
32. And they departed into a desert place by ship
privately.
33. And the people saw them departing, and many
knew him, and ran afoot thither out of all cities, and
outwent them, and came together unto him.
34. And Jesus, when he came out, saw much peo=
pie, and was moved with compassion toward them,
because they were as sheep not having a shepherd :
and he began to teach them many things.
VER. 30 — 34. ST. MARK. 119
Gloss. The Evangelist, after relating the death of John, Gloss,
gives an account of those things which Christ did with His dis-
ciples after the death of John, saying, And the Apostles gathered
themselves together unto Jesus, and told him all things ,both what
they had done, and what they had taught. Pseudo-Jerome;
For they return to the fountain-head whence the streams flow;
those who are sent by God, always offer up thanks for those
things which they have received. Theophyl. Let us also
learn, when we are sent on any mission, not to go far away,
and not to overstep the bounds of the office committed, but to
go often to him, who sends us, and report all that we have done
and taught ; for we must not only teach but act. Bede ; Not Bede
only do the Apostles tell the Lord what they themselves had u l sup*
done and taught, but also his own and John's disciples together
tell Him what John had suffered, during the time that they
were occupied in teaching, as Matthew relates. It goes on :
And he said to them, Come ye yourselves apart \ fyc. Aug. This Aug. de
is said to have taken place, after the passion of John, there- £on*
fore what is first related took place last, for it was by these 2, 45.
events that Herod was moved to say, This is John the
Baptist, whom I beheaded. Theophyl. Again, He goes
into a desert place from His humility. But Christ makes
His disciples rest, that men who are set over others may
learn, that they who labour in any work or in the word
deserve rest, and ought not to labour continually. Bede ; Bede
How arose the necessity for giving rest to His disciples, ubl sup*
He shews, when He adds, For there were many coming
and going, and they had no leisure so much as to eat ; we
may then see how great was the happiness of that time,
both from the toil of the teachers, and from the diligence
of the learners. It goes on, And embarking in a ship, they
departed into a desert place privately. The disciples did not
enter into the ship alone, but taking up the Lord with them,
they went to a desert place, as Matthew shews. Here He Matt<
tries the faith of the multitude, and by seeking a desert place 14*
He would see whether they care to follow Him. And they
follow Him, and that not on horseback, nor in carnages, but
laboriously coming on loot, they shew how great is their
anxiety for their salvation. There follows. And the people
saw them deporting, and many knew him, and ran aj'ool
120 GOSPEL ACCORDING TO CHAP. VI.
thither out of all cities, and outwent them. In saying that
they outwent them on foot, it is proved that the disciples
with the Lord did not reach the other bank of the sea, or of
the Jordan, but they went to the nearest places of the same
country, where the people of those parts could come to them
on foot. Theophyl. So do thou not wait for Christ till He
Himself call you, but outrun Him, and come before Him.
There follows, And Jesus when he came out saw much people,
and was moved with compassion towards them, because they
were as sheep having no shepherd. The Pharisees being
ravening wolves did not feed the sheep, but devoured them ;
for which reason they gather themselves to Christ, the true
Shepherd, who gave them spiritual food, that is, the word of
God. Wherefore it goes on, And he began to teach them
many things. For seeing that those who followed Him on
account of His miracles were tired from the length of the
way, He pitied them, and wished to satisfy their wish by
Bedein teaching them. Bede; Matthew says that He healed their
2 26: sick, for the real way of pitying the poor is to open to them
the way of truth by teaching them, and to take away their
bodily pains. Pseudo-Jerome ; Mystically, however, the
Lord took apart those whom He chose, that though living
amongst evil men, they might not apply their minds to evil
things, as Lot in Sodom, Job in the land of Uz, and Obadiah
in the house of Ahab.
Bede in Bede ; Leaving also Judaea, the holy preachers, in the
2 25 desert of the Church, overwhelmed by the burden of their
tribulations amongst the Jews, obtained rest by the imparting
of the grace of faith to the Gentiles. Pseudo- Jerome; Little
indeed is the rest of the saints here on earth, long is their labour,
but afterwards, they are bidden to rest from their labours.
But as in the ark of Noah, the animals that were within
were sent forth, and they that were without rushed in, so is
it in the Church, Judas went, the thief came to Christ. But
as long as men go back from the faith, the Church can
have no refuge from grief; for Rachel weeping for her
children would not be comforted. Moreover, this world is
not the banquet, in which the new wine is drank, when the
new song will be sung by men made anew, when this mortal
Bedein snan have put on immortality. Bede; But when Christ
Marc. ' J
2, 26.
VEK. 35 44. ST. MARK. 121
goes to the deserts of the Gentiles, many bands of the faith-
ful leaving the walls of their cities, that is their old manner
of living, follow Him.
35. And when the day was now far spent, his
disciples came unto him, and said, This is a desert
place, and now the time is far passed :
36. Send them away, that they may go into the
country round about, and into the villages, and buy
themselves bread : for they have nothing to eat.
37. He answered and said unto them, Give ye
them to eat. And they say unto him, Shall we go
and buy two hundred pennyworth of bread, and give
them to eat ?
38. He saith unto them, How many loaves have
ye ? go and see. And when they knew, they say,
Five, and two fishes.
39. And he commanded them to make all sit down
by companies upon the green grass.
40. And they sat down in ranks, by hundreds, and
by fifties.
41. And when he had taken the five loaves and the
two fishes, he looked up to heaven, and blessed, and
brake the loaves, and gave them to his disciples to
set before them ; and the two fishes divided he among
them all.
42. And they did all eat, and were filled.
43. And they took up twelve baskets full of the
fragments, and of the fishes.
44. And they that did eat of the loaves were about
five thousand men.
Theophyl. The Lord, placing before them, first, what is
most profitable, that is, the food of the word of God, after-
wards also gave the multitude food for their bodies; in be-
ginning to relate which, the Evangelist says, And when (he
122 GOSPEL ACCORDING TO CHAP. VI.
day was now far spent , his disciples came unto him, and
Bede said, This is a desert place. Bede; The time being far
u lsup" spent, points out that it was evening. Wherefore Luke says,
But the day had begun to decline. Theophyl. See now,
how those who are disciples of Christ grow in love to man,
for they pity the multitudes, and come to Christ to intercede
for them. But the Lord tried them, to see whether they
would know that His power was great enough to feed them.
Wherefore it goes on, He answered and said unto them,
Bede Give ye them to eat. Bede; By these words He calls on
p* His Apostles, to break bread for the people, that they might
be able to testify that they had no bread, and thus the
greatness of the miracle might become more known.
Theophyl. But the disciples thought that He did not know
what was necessary for the feeding of so large a multitude,
for their answer shews that they were troubled. For it goes
on, And they said unto him, Let us go and buy two hundred
Aug ^pennyworth of bread, and give them to eat. Aug. This in
£on- the Gospel of John is the answer of Philip, but Mark gives
2, 46. it as the answer of the disciples, wishing it to be understood
that Philip made this answer as a mouthpiece of the others;
although he might put the plural number for the singular, as
is usual. It goes on, And he saith unto them, How many
loaves have ye? go and see. The other Evangelists pass over
this being done by the Lord. It goes on, And when they
knew, they say, Five, and two fishes. This, which was
suggested by Andrew, as we learn from John, the other
Evangelists, using the plural for the singular, have put into
the mouth of the disciples. Tt goes on, And lie commanded
them to make all sit doun by companies upon the green grass,
and they sa! down in ranks by hundreds and by fifties.
But we need not be perplexed, though Luke says that they
were ordered to sit down by fifties, and Mark by hundreds
and fifties, for one has mentioned a part, the other the whole.
Mark, who mentions the hundreds, fills up what the other
has left out. Theophyl. We are given to understand
that they lay clown in parties, separate from one another, for
what is translated by companies, is repeated twice over in the
Greek, as though it were by companies and companies.
If goes on. And when, he hod taken the f>'c too res and the
VER. 35 — 44. ST. MARK. 1^3
two fishes, he looked up to heaven, and blessed, and brake the
loaves, and gave them to his disciples to set before them:
and the two fishes divided he among them all. Chrys. Now Vict,
it was with fitness that He looked up to heaven, for the Jews, c™t'\a
when receiving manna in the desert, presumed to say of God, Marc.
v.Chrys.
Can he give bread? To prevent this therefore, before HeHora ,n
performed the miracle, He referred to His Father what He^att-
was about to do. Theophyl. He also looks up to heaven, Vs. 78,
that He may teach us to seek our food from God, and not '
from the devil, as they do who unjustly feed on other men's
labours. By this also He intimated to the crowd, that He
could not be opposed to God, since He called upon God.
And He gives the bread to His disciples to set before the
multitude, that by handling the bread, they might see that it
was an undoubted miracle. It goes on : And they did all
eat, and were filled : and they took up twelve baskets full of
the fragments. Twelve baskets of fragments remained over
and above, that each of the Apostles, carrying a basket on
his shoulder, might recognise the unspeakable wonder of the
miracle. For it was a proof of overflowing power not only to
feed so many men, but also to leave such a superabundance
of fragments. Even though Moses gave manna, yet what
was given to each was measured by his necessity, and what
was over and above was overrun with worms Elias also fed
the woman, but gave her just what was enough for her; but
Jesus, bring the Lord, makes his gifts with superabundant
profusion. Bede ; Again, in a mystical sense, the Saviour re- Bede
freshes the hungry crowds at the day's decline, because, either ubi SUP-
now that the end of the world approaches, or now that the Sun
of justice has set in death for us, we are saved from wasting
away in spiritual hunger. He calls the Apostles to Him at
the breaking of bread, intimating that daily by them our
hungry souls are fed, that is, by their letters and examples.
By the five loaves are figured the Five Books of Moses, bv the
two fishes the Psalms and Prophets. Theophyl. Or the two
fishes are the discourses of fishermen, that is, their Epistles and
Gospel. Bedi;; "There are five senses in the outward man, Bede
ubi sup,
w The same application to the five The latter, probably, was the source
senses is found in Origpn in Matt. 14, from which Pede borrowed it, as in both
17, and St. Ambrose in Luc. lib, H, 80. it forms a portion of a comparison be-
124 GOSPEL ACCORDING TO CHAP. VI.
which shews that by the five thousand men are meant those
who, living in the world, know how to make a good use of
Greg, external things. Greg. The different ranks in which those
Mor. .
16, 55. wno at<e lie down, mark out the divers churches which make
up the one Catholic. x But the Jubilee rest is contained in
the mystery of the number fifty, and fifty must be doubled
before it reaches up to a hundred. As then the first step is
to rest from doing evil, that afterwards the soul may rest
more fully from evil thoughts, some lie down in parties
™e of fifty, others of a hundred. Bede ; Again, those men lie
down on grass and are fed by the food of the Lord, who
have trodden under foot their concupiscences by continence,
and apply themselves diligently to hear and fulfil the words
1 v. Aur. of God. l The Saviour, however, does not create a new
Matt. sort °f food ; for when He came in the flesh He preached no
p. 537. other things than were predicted *, but shewed how pregnant
dicata with mysteries of grace were the writings of the Law and the
ap. Bed. pmphets. He looks up to heaven, that He may teach us that
there we must look for grace. He breaks and distributes
to the disciples that they may place the bread before the
multitudes, because He has opened the mysteries of prophecy
to holy doctors, who are to preach them to the whole world.
What is left by the crowd is taken up by the disciples, because
the more sacred mysteries, which cannot be received by the
foolish, are not to be passed by with negligence, but to be
inquired into by the perfect. For by the twelve baskets, the
Apostles and the following Doctors are typified, externally
indeed despised by men, but inwardly full of healthful food.
For all know that carrying baskets is a part of the work of
slaves. Pseudo-Jerome; Or, in the gathering of the twelve
baskets full of fragments, is signified the time, when they
shall sit on thrones, judging all who are left of Abraham,
Isaac, and Jacob, the twelve tribes of Israel, when the
remnant of Israel shall be saved.
tween this miracle and that of the four -x The number fifty is connected with
thousand being fed with seven loaves, rest from sin, or remission, with an
in which the latter are said to be a type allusion to the Jubilee and to Pentecost
of the Christian, who has given up ex- by Origen in Matt. Tom. xi. 3. and by
ternal things. Origen, Horn. 3. in Levit. St. Ambrose Ap. David 8. On number
lays it down as a principle, that the a hundred, as the recognised symbol of
number five is almost always taken for perfection, v. Benedictine Note t on
the five senses in Scripture. Origen in Matt. Tom. xi. 3.
VER. 45 52. ST. MARK. 125
45. And straightway he constrained his disciples
to get into the ship, and to go to the other side before
unto Bethsaida, while he sent away the people.
46. And when he had sent them away, he departed
into a mountain to pray.
47. And when even was come, the ship was in the
midst of the sea, and he alone on the land.
48. And he saw them toiling in rowing ; for the
wind was contrary unto them : and about the fourth
watch of the night he cometh unto them, walking
upon the sea, and would have passed by them.
49. But when they saw him walking upon the sea,
they supposed it had been a spirit, and cried out :
50. For they all saw him, and were troubled. And
immediately he talked with them, and saith unto
them, Be of good cheer : it is I ; be not afraid.
51. And he went up unto them into the ship; and
the wind ceased : and they were sore amazed in them-
selves beyond measure, and wondered.
52. For they considered not the miracle of the
loaves : for their heart was hardened.
Gloss. The Lord indeed by the miracle of the loaves Gloss.
shewed that He is the Creator of the world : but now by walk-
ing on the waves He proved that He had a body free from the
weight of all sin, and by appeasing the winds and by
calming the rage of the waves, He declared Himself to be the
Master of the elements. Wherefore it is said, And straight-
way he constrained his disciples to get into the ship, and to
go to the other side before unto Bethsaida, while he sent away
the people. Pseudo-Chrys. He dismisses indeed the people Vict.
with His blessing and with some cures. But He constrained c*l'*n
His disciples, because they could not without pain separate Marc,
themselves from Him, and that, not only on account of the
very great affection which they had for Him, but also because
they were at a loss how He would join them. Bede ; But it?/ in
J J Marc.
2,27.
126 GOSPEL ACCORDING TO (HAP. VI.
is with reason that we wonder how Mark says, that after the
miracle of the loaves the disciples crossed the sea of Beth-
saida, when Luke relates that the miracle was done in the
Luke 9, parts of Bethsaida, unless we understand that Luke means by
the desert which is Bethsaida not the country immediately
around the town, but the desert places belonging to it. But
when Mark says that they should go before unto Bethsaida,
the town itself is meant. It goes on : And when he had sent
Vict, them away, he departed into a mountain to pray. Pseudo-
£n*' .e Chrys. This we must understand of Christ, in that He is man ;
Cat. in .
Marc. He does it also to teach us to be constant in prayer. Theophyl.
But when He had dismissed the crowd, He goes up to pray,
Bedein for prayer requires rest and silence. Bede ; Not every man,
2 28. however, who prays goes up into a mountain, but he alone
prays well, who seeks God in prayer. But he who prays for
riches or worldly labour, or for the death of his enemy, sends
John 6, up from the lowest depths his vile prayers to God. John
15' says, When Jesus therefore perceived that they would come
and take him by force and make him a king, he departed
again into a mountain himself alone . It goes on : And when
even was come, the ship was in the midst of the sea, and he
alone on the land. Theophyl. Now the Lord permitted
His disciples to be in danger, that they might learn patience;
wherefore He did not immediately come to their aid, but al-
lowed them to remain in danger all night, that He might
teach them to wait patiently, and not to hope at once for
help in tribulations. For there follows, And he sau- them
toiling in rowing, for the wind was contrary unto them :
and about the fourth watch of the night, he cometh unto them
Vict, walking upon the sea. Pseu do -Chrys. Holy Scripture reckons
Ante four watches in the night, making each division three hours;
V^£LC» 111
Marc, wherefore by the fourth watch it means that which is after the
ninth hour, that is, in the tenth or some following hour.
Aug. There follows, And would have passed them. Aug. But how
de Con. C0U](J they understand this, except from His going a different
2, 47. way, wishing to pass them as strangers; for they were so far
from recognising Him, as to take Him for a spirit. For it
goes on : But when they saw him walking upon the sea, they
supposed it had been a spirit, and cried out. Theophyl.
See again how Christ, though He was about to put an end to
VER. 45 — 52. ST. MARK. 1*27
their dangers, puts them in greater fear. But He immediately
reassured them by His voice, for it continues, And immedi-
ately he talked xcith them, and said unto them, It is I, be not
afraid. Chrys. As soon then as they knew Him by Hisv-Chry8.
voice, their fear left them. Aug. How then could He wish to Matt!
pass them, whose fears He so reassures, if it were not that His5A°-
Aug.
wish to pass them would wring from them that cry, which ubi sup.
called for His help ? Bede ; But y Theodorus, who was Bede
Bishop of Phanara, wrote that the Lord had no bodily weight ubl *up*
in His flesh, and walked on the sea without weight; but the
Catholic faith declares that He had weight according to the
flesh. For Dionysius says, We know not how without plunging
in His feet, which had bodily weight and the gravity of mat-
ter, He could walk on the wet and unstable subtance. The-
ophyl. Then by entering into the ship, the Lord restrained the
tempest. For it continues, And he went up unto them into
the ship, and the wind ceased. Great indeed is the miracle
of our Lord's walking on the sea, but the tempest and the
contrary wind were there as well, to make the miracle
greater. For the Apostles, not understanding from the
miracle of the five loaves the power of Christ, now more
fully knew it from the miracle of the sea. Wherefore it goes
on, And they were sore amazed in themselves. For they
understood not concerning the loaves. Bede; The disciples Bede
indeed, who were still carnal, were amazed at the greatness" lsup*
of His virtue, they could not yet however recognise in Him
the truth of the Divine Majesty. Wherefore it goes on, For
their hearts were hardened. But mystically, the toil of the
disciples in rowing, and the contrary wind, mark out the
labours of the Holy Church, who amidst the beating waves
of the world, and the blasts of unclean spirits, strives to reach
the repose of her celestial country. And well is it said that
the ship was in the midst of the sea, and He alone on land,
for sometimes the Church is afflicted by a pressure from the
y The opinion with which Theodorus His Divinity P Theodorus was Bp. of
is charged, was one held by the Phan- Pharan, in Arabia, and was condemned
tasiasts, a sect of the Monophysites. as the author of the Monothelite heresy
The denial of a human body to our in the Lateran Council under Pope
Lord, was a natural consequence of Martin I, A.D. 649. The passage from
denying Him a human soul, for how Dionysius is quoted in Actio 3 of the
could a human body inclose, so to speak, Council, and occurs de Div. Norn. c. 1.
128 GOSPEL ACCORDING TO CHAP. VI.
Gentiles so overwhelming, that her Redeemer seems to have
entirely deserted her. But the Lord sees His own, toiling on
the sea, for, lest they faint in tribulations, He strengthens
them by the look of His love, and sometimes frees them by
a visible assistance. Further, in the fourth watch He came
to them as daylight approached, for when man lifts up his
mind to the light of guidance from on high, the Lord will be
with him, and the dangers of temptations will be laid asleep.
Vict. Pseudo-Chrys. Or else, the first watch means the time up
Cat. in to the deluge; the second, up to Moses; the third, up to the
Marc, coming of the Lord ; in the fourth the Lord came and spoke
Bede to His disciples. Bede ; Often then does the love of heaven
11 lsup' seem to have deserted the faithful in tribulation, so that it
may be thought that Jesus wishes to pass by His disciples,
as it were, toiling in the sea. And still do heretics suppose
that the Lord was a phantom, and did not take upon Him
1 v. sup. real flesh from the Virgin1. Pseudo-Jerome; And He says
e y* to them, Be of good cheer, it is /, because we shall see Him
asJHe is. But the wind and the storm ceased when Jesus
sat down, that is, reigned in the ship, which is the Catholic
Bede Church. Bede; In whatsoever heart, also, He is present by
ubi sup. . ... .
the grace of His love, there soon all the strivings of vices,
and of the adverse world, or of evil spirits, are kept under and
put to rest.
53. And when they had passed over, they came
into the land of Gennesaret, and drew to the shore.
54. And when they were come out of the ship,
straightway they knew him,
55. And ran through that whole region round
about, and began to carry about in beds those that
were sick, where they heard he was.
56. And whithersoever he entered, into villages, or
cities, or country, they laid the sick in the streets,
and besought him that they might touch if it were but
the border of his garment : and as many as touched
him were made whole.
Gloss. Gloss. The Evangelist, having shewn the danger which
non ooc.
VER. 53 — 56. ST. MARK. 129
the disciples had sustained in their passage, and their
deliverance from it, now shews the place to which they
sailed, saying, And when they had passed over, they came
into the land of Qennesaret, and drew to the shore.
Theophyl. The Lord remained at the above-mentioned
place for some time. Therefore the Evangelist subjoins,
And when they had come out of the ship, straightway
they knew him, that is, the inhabitants of the country. Bede ; Bede
But they knew Him by report, not by His features; 0rublsuP*
through the greatness of His miracles, even His person
was known to some. See too how great was the faith of
the men of the land of Gennesaret, so that they were not
content with the healing of those who were present, but
sent to other towns round about, that all might hasten to the
Physician ; wherefore there follows, And ran through the
whole region round about, and began to carry about in beds
those that were sick, where they heard he was. Theophyl.
For they did not call Him to their houses that He might
heal them, but rather the sick themselves were brought to
Him. Wherefore it also follows, And whithersoever he
entered into villages, or cities, or country, tyc. For the
miracle which had been wrought on the woman with an issue
of blood, had reached the ears of many, and caused in
them that great faith, by which they were healed. It goes
on, And as many as touched him were made whole. Bede ; Bede
Again, in a mystical sense, do thou understand by the hem ubl sup*
of His garment the slightest of His commandments, for who-
soever shall transgress it shall be called the least in the Matt.
kingdom of heaven, or else His assumption of our flesh, by 5' 19,
which we have come to the Word of God, and afterwards,
shall have the enjoyment of His majesty. Pseudo-Jerome ;
Furthermore that which is said, And as many as touched him
were made whole, shall be fulfilled, when grief and mourning
shall fly away.
vol. n. k
CHAP. VII.
1 . Then came together unto him the Pharisees,
and certain of the Scribes, which came from Je-
rusalem.
2. And when they saw some of his disciples eat
bread with defiled, that is to say, with unwashen,
hands, they found fault.
3. For the Pharisees, and all the Jews, except they
wash their hands oft, eat not, holding the tradition of
the elders.
4. And when they come from the market, except
they wash, they eat not. And many other things
there be, which they have received to hold, as the
washing of cups, and pots, brasen vessels, and of
tables.
5. Then the Pharisees and Scribes asked him, Why
walk not thy disciples according to the tradition of
the elders, but eat bread with unwashen hands ?
6. He answered and said unto them, Well hath
Esaias prophesied of you hypocrites, as it is written,
This people honoureth me with their lips, but their
heart is far from me.
7. Howbeit in vain do they worship me, teaching
for doctrines the commandments of men.
8. For laying aside the commandment of God, ye
hold the tradition of men, as the washing of pots and
cups : and many other such like things ye do.
VER. 1 — 18. GOSPEL ACCORDING TO ST. MARK. 1 .'3 1
9. And he said unto them, Full well ye reject the
commandment of God, that ye may keep your own
tradition.
10. For Moses said, Honour thy father and thy
mother ; and, Whoso curseth father or mother, let
him die the death :
1 1 . But ye say, If a man shall say to his father or
mother, It is Corban, that is to say, a gift, by what-
soever thou mightest be profited by me ; he shall be
free.
12. And ye suffer him no more to do ought for his
father or his mother ;
13. Making the word of God of none effect through
your tradition, which ye have delivered : and many
such like things do ye.
Bede ; The people of the land of Gennesareth, who seemed BeJe m
to be unlearned men, not only come themselves, but also bring _ ^ij'
their sick to the Lord, that they may but succeed in touching
the hem of His garment. But the Pharisees and Scribes,
who ought to have been the teachers of the people, run
together to the Lord, not to seek for healing, but to move
captious questions; wherefore it is said, Then there came
together unto him the Pharisees and certain of the Scribes,
coming from Jerusalem ; and when they saw some of his
disciples eat bread with common, that is, with unwashen
hands, they found fault. Theophyl. For the disciples of the
Lord, who were taught only the practice of virtue, used to
eat in a simple way, without washing their hands ; but the
Pharisees, wishing to find an occasion of blame against
them, took it up ; they did not indeed blame them as trans-
gressors of the law, but for transgressing the traditions of the
elders. Wherefore it goes on: For the Pharisees and all the
Jews, except they wash their hands oft, eat not, holding the
tradition of the elders. Bede ; For taking the spiritual
words of the Prophets in a carnal sense, they observed, by pec|e
washing the body alone, commandments which concerned ubl BUP*
the chastening of the heart and deeds, saying, Wash lsa. i ,
K2 ,C-
132 GOSPEL ACCORDING TO CHAP. VII.
Isa. 52, you, make you clean ; and again, Be ye clean that bear the
11 ' vessels of the Lord. It is therefore a superstitious human
tradition, that men who are clean already, should wash
oftener because they eat bread, and that they should not eat
on leaving the market, without washing. But it is necessary
for those who desire to partake of the bread which comes
down from heaven, often to cleanse their evil deeds by alms,
by tears, and the other fruits of righteousness. It is also
necessary for a man to wash thoroughly away the pollutions
which he has contracted from the cares of temporal business,
by being afterwards intent on good thoughts and works.
In vain, however, do the Jews wash their hands, and cleanse
themselves after the market, so long as they refuse to be
washed in the font of the Saviour ; in vain do they observe
the washing of their vessels, who neglect to wash away the
filthy sins of their bodies and of their hearts. It goes on:
Then the Scribes and Pharisees asked him, Why walk not
thy disciples after the tradition of the elders, but eat bread
Hier. mw^1 comm°n hands? Jerome; Wonderful is the folly of
Matt, the Pharisees and Scribes; they accuse the Son of God,
because He keeps not the traditions and precepts of men.
But common is here put for unclean ; for the people of the
Jews, boasting that they were the portion of God, called
those meats common, which all made use of. Pseudo-Jerome;
He beats back the vain words of the Pharisees with His argu-
ments, as men drive back dogs with weapons, by interpreting
Moses and Isaiah, that we too by the word of Scripture may
conquer the heretics, who oppose us; wherefore it goes on:
Tsa.29 Well hath Esaias prophesied of you hypocrites ; as it is
13. written, TJiis people honoureth me with their lips, but their
Vict heart is far from me. Pseudo-Chrys. For since they unjustly
Ant. e accused the disciples not of transgressing the law, but the
Marc.D commands of the elders, He sharply confounds them, calling
them hypocrites, as looking with reverence upon what
was not worthy of it. He adds, however, the words of Isaiah
the prophet, as spoken of them; as though He would say,
As those men, of whom it is said, that they honour God with
their lips, whilst their heart is far from him, in vain pretend
to observe the dictates of piety, whilst they honour the
doctrines of men, so ye also neglect your soul, of which ye
VER. 1 — 13. ST. MARK. 183
should take care, and blame those who live justly. Pseudo-
Jerome ; But Pharisaical tradition, as to tables and vessels, is
to be cut off, and cast away. For they often make the com-
mands of God yield to the traditions of men; wherefore it
continues, For laying aside the commandments of God, ye hold
to the traditions of men, as the washing of pots and. cups.
Pseudo-Chrys. Moreover, to convict them of neglecting the Vict,
reverence due to God, for the sake of the tradition of the elders, c"t.'in
which was opposed to the Holy Scriptures, He subjoins, Forgave.
Moses said, Honour thy father and thy mother ; and, Whoso 21, if.
curseth father or mother, let him die the death. Bede ; The Bede
sense of the word honour in Scripture is not so much the sa- u * sup*
luting and paying court to men, as alms-giving, and bestowing
gifts ; honour, says the Apostle, widows who are widoivs indeed. 1 Tim.
Pseudo-Chrys. Notwithstanding the existence of such a vjci.
divine law, and the * threats against such as break it, ye lightly ^nt*.e
transgress the commandment of God, observing the traditions Marc,
of the Elders. Wherefore there follows, But ye say, If a man aa™x,[f
shall say to his father or mother, It is Corban, that is to say,
a gift, by whatsoever thou mightest be profited by me; under-
stand, he will be freed from the observation of the foregoing
command. Wherefore it continues, And ye suffer him no
more to do ought for his father or his mother. Theophyl.
For the Pharisees, wishing to devour the offerings, instructed
sons, when their parents asked for some of their property, to
answer them, what thou hast asked of me is corban, that is, a
gift, I have already offered it up to the Lord; thus the
parents would not require it, as being offered up to the
Lord, z (and in that way profitable for their own salvation).
Thus they deceived the sons into neglecting their parents,
whilst they themselves devoured the offerings; with this
therefore the Lord reproaches them, as transgressing the
law of God for the sake of gain. Wherefore it goes
on, Making the word of God of none effect through your
traditions, which ye have delivered: and many such like
things do ye; transgressing, that is, the commands of God,
that ye may observe the traditions of men. Pseudo-Chrys. Vict.
Or else it may be said, that the Pharisees taught young persons, ^ntt# .e
that if a man offered a gift in expiation of the injury done to his Marc,
1 The words in the parenthesis are not in Theophylact.
134 (jOSPEL ACCORDING TO CHAP. VII.
father or mother, he was free from sin, as having given to
God the gifts which are owed to a parent; and in saying
Bede this, they did not allow parents to be honoured. Bede ;
v. Hier. The passage may in a few words have this sense, Every gift
in Matt. wnich. T have to make, will go to do you good; for ye compel
Orig.in children, it is meant, to say to their parents, that gift which I
Tom." was going to offer to God, I expend on feeding you, and
xi- 9. does you good, oh father and mother, speaking this iron-
ically. Thus they would be afraid to accept what had been
given into the hands of God, and might prefer a life of
poverty to living on consecrated property. Pseudo-Jerome;
Mystically, again, the disciples eating with unwashed hands
signifies the future fellowship of the Gentiles with the
Apostles. The cleansing and washing of the Pharisees is
barren ; but the fellowship of the Apostles, though without
washing, has stretched out its branches as far as the sea.
14. And when he had called all the people unto
him, he said unto them, Hearken unto me every one
of you, and understand :
15. There is nothing from without a man, that
entering into him can defile him : but the things
which come out of him, those are they that defile the
man.
16. If any man have ears to hear, let him hear.
17. And when he was entered into the house from
the people, his disciples asked him concerning the
parable.
18. And he saith unto them, Are ye so without
understanding also ? Do ye not perceive, that what-
soever thing from without entereth into the man, it
cannot defile him ;
19. Because it entereth not into his heart, but into
the belly, and goeth out into the draught, purging all
meats ?
20. And he said, That which cometh out of the
man, that defileth the man.
VKR. 14 23. ST. MARK. 135
21. For from within, out of the heart of men,
proceed evil thoughts, adulteries, fornications, mur-
ders,
22. Thefts, covetousness, wickedness, deceit, las-
civiousness, an evil eye, blasphemy, pride, foolishness:
23. All these evil things come from within, and
defile the man.
Pseudo-Chrys. The Jews regard and murmur about only Vict.
the bodily purification of the law; our Lord wishes to bring in c^'£
the contrary. Wherefore it is said, And when he had called Marc.
all the people unto him, he said unto them, Hearken unto
me every one, and understand ; there is nothing from without
a man, that entering into him can defile him, but the things
which come out of a man, those are they whicli defile a man ;
that is, which make him unclean. The things of Christ
have relation to the inner man, but those which are of
the law are visible and external, to which, as being-
bodily, the cross of Christ was shortly to put an end.
Theophyl. But the intention of the Lord in saying this
was to teach men, that the observing of meats, which
the law commands, should not be taken in a carnal
sense, and from this He began to unfold to them the
intent of the law. Pseudo-Chrys. Again He subjoins, If any y\cl
man have ears to hear, let him hear. For He had not clearly ^nt- .e
shewn them, what those things are which proceed out of a Marc,
man, and defile a man ; and on account of this saying, the
Apostles thought that the foregoing discourse of the Lord
implied some other deep thing; wherefore there follows:
And when he was entered into the house from the people,
his disciples asked him concerning the parable; they
called it parable, because it was not clear. Theophyl. The
Lord begins by chiding them, wherefore there follows, Are
ye so without understanding also ? Bede ; For that man is a Bede
faulty hearer who considers what is obscure to be a clear ubl sup*
speech, or what is clear to be obscurely spoken. The-
ophyl. Then the Lord shews them what was hidden, saying,
Do ye not perceive, that whatsoever thing from without
entereth into the man, it cannot make him common? Bede ; Bede
ubi sup.
136 GOSPEL ACCORDING TO CHAP. VII.
For the Jews, boasting themselves to be the portion of God,
call common those meats which all men use, as shellfish, hares,
and animals of that sort. Not even however what is offered
to idols is unclean, in as far as it is food and God's creature ;
it is the invocation of devils which makes it unclean ; and
He adds the cause of it, saying, Because it eniereth not into
his heart. The principal seat of the soul according to Plato
is the brain, but according to Christ, it is in the heart. Gloss.8
It says therefore into his heart, that is, into his mind, which
is the principal part of his soul, on which his whole life de-
pends; wherefore it is necessary, that according to the state
of his heart a man should be called clean or unclean, and thus
whatsoever does not reach the soul, cannot bring pollution to
the man. Meats therefore, since they do not reach the soul,
cannot in their own nature defile a man ; but an inordinate use
of meats, which proceeds from a want of order in the mind,
makes men unclean. But that meats cannot reach the mind,
He shews by that which He adds, saying, But into the belly,
and goeth oat into the draught, purging all meats. This how-
ever He says, without referring to what remains from the food
in the body, for that which is necessary for the nourishment and
growth of the body remains. But that which is superfluous
goes out, and thus as it were purges the nourishment, which
Aug. remains. Aug. For some things are joined to others in such
Oiue°Ct* a wa^ as Dotn to cnange ar,d De changed, just as food, losing
73. its former appearance, is both itself turned into our body, and
we too are changed, and our strength is refreshed by it.
b Further, a most subtle liquid, after the food has been prepared
and digested in our veins, and other arteries, by some hidden
channels, called from a Greek word, pores, passes through us,
and goes into the draught. Bede ; Thus then it is not meat
that makes men unclean, but wickedness, which works in us
a It is probable that most, if not all not in St. Augustine, but in Bede, who
the Glosses which cannot be found, are took them originally from St. Jerome's
from St. Thomas himself, and this one Commentary on Matthew, from whence
is especially like his language, as may most of Bede's remarks on this passage
be seen by referring to Summa, 2, 2. are taken word for word. As the sen-
Qu. 148. Art. 1. and 1. Qu. 119. Art. 1. tence marked Bede is not found in him,
in both of which places also he quotes it probably belongs to the Gloss, and
♦ he passages in St. Matthew parallel to his name has been transferred from the
this part of St. Mark. former sentence.
b The last words of this comment are
VER. "24 30. ST. MARK. 1-37
the passions which come from within; wherefore it goes on :
And he said, That which cometh out of a man, that defileth a
man. Gloss. The meaning of which He points out, when Gloss.
He subjoins, for from within i, out of the heart of men, proceed*011 occ"
evil thoughts. And thus it appears that evil thoughts belong
to the mind, which is here called the heart, and according to
which a man is called good or bad, clean or unclean. BEDE;Bede
From this passage are condemned those men who suppose" lsup#
that thoughts are put into them by the devil, and do not
arise from their own evil will. The devil may excite and
help on evil thoughts, he cannot be their author. Gloss, non in
From evil thoughts, however, evil actions proceed to greater f£s*'
lengths, concerning which it is added, adulteries, that is, actsde Lyra
which consist in the violation of another man's bed ; fornica-1
lions, which are unlawful connexions between persons, not
bound by marriage; murders, by which hurt is inflicted on the
person of one's neighbour; thefts, by which his goods are
taken from him : covetousness, by which things are unjustly
kept; wickedness, which consists in calumniating others;
deceit, in overreaching them ; lasciviousness, to which belongs
any corruption of mind or body. Theophyl. An evil eye,
that is, hatred and flattery, for he who hates turns an evil and
envious eye on him whom he hates, and a flatterer, looking
askance at his neighbour's goods, leads him into evil ; blas-
phemies, that is, faults committed against God ; pride, that is,
contempt of God, when a man ascribes the good, which he
does, not to God, but to his own virtue; foolishness, that is, an
injury against one's neighbour. Gloss. Or, foolishness con- Gloss,
sists in wrong thoughts concerning God ; for it is opposed to no" occ«
wisdom, which is the knowledge of divine things. It goesSumma
on, All these evil things come from ivithin, and defile thc^'Q"'
man. For whatsoever is in the power of a man, is imputed 1,2. Qu.
to him as a fault, because all such things proceed from the '
interior will, by which man is master of his own actions.
24. And from thence he arose, and went into the
borders of Tyre and Sidon, and entered into an house,
and would have no man know it : but he could not
be hid.
138 GOSPEL ACCORDING TO CHAP. VII.
25. For a certain woman, whose young daughter
had an unclean spirit, heard of him, and came and
fell at his feet :
26. The woman was a Greek, a Syrophenician by
nation; and she besought him that he would cast
forth the devil out of her daughter.
27. But Jesus said unto her, Let the children first
be filled : for it is not meet to take the children's
bread, and to cast it unto the dogs.
28. And she answered and said unto him, Yes,
Lord : yet the dogs under the table eat of the chil-
dren's crumbs.
29. And he said unto her, For this saying go thy
way ; the devil is gone out of thy daughter.
30. And when she was come to her house, she
found the devil gone out, and her daughter laid upon
the bed.
Theophyl. After that the Lord had finished His teaching
concerning food, seeing that the Jews were incredulous, He
enters into the country of the Gentiles, for the Jews being
unfaithful, salvation turns itself to the G entiles ; wherefore it
is said, And from thence he arose, and went into the borders
Vict, of Tyre and Sidon. Pseudo-Chrys. Tyre and Sidon were
Cat in places °f the Canaanites, therefore the Lord comes to them,
Marc, not as to His own, but as to men, who had nothing in com-
mon with the fathers to whom the promise was made. And
therefore He comes in such a way, that His coming should not
be known to the Tyrians and Sidonians. Wherefore it con-
tinues : And entered into a house, and would have no man know
it. For the time had not come for His dwelling with the Gen-
tiles and bringing them to the faith, for this was not to be, till
after His cross and resurrection. Theophyl. Or else His
Pseudo- reason for coming in secret was that the Jews should not find
QUg't occasion of blame against Him, as if He had passed over to
e Vet. the unclean Gentiles. It goes on, But he could not he hid.
Test.°j7t Pseudo- Aug. But if He wished to do so and could not, it ap-
VER. 24, 30. ST. MARK. 139
pears as if His will was impotent ; it is not possible however
that our Saviour's will should not be fulfilled, nor can He will
a thing, which He knows ought not be. Therefore when a thing
has taken place, it may be asserted that He has willed it. But
we should observe that this happened amongst the Gentiles,
to whom it was not time to preach ; nevertheless not to receive
them, when they came to the faith of their own accord, would
have been to grudge them the faith. So then it came to pass
that the Lord was not made known by His disciples; others,
however, who had seen Him entering the house, recognised
Him, and it began to be known that He was there. His will
therefore was that He should not be proclaimed by His own
disciples, but that others should come to seek Him, and so it
took place. Bede ; Having entered also into the house, He Bede in
commanded His disciples not to betray who He was to any one 2 g™ '
in this unknown region, that they, on whom He had bestowed
the grace of healing, might learn by His example, as far as
they could, to shrink from the glory of human praise in the
shewing forth of their miracles ; yet they were not to cease
from the pious work of virtue, when either the faith of the
good justly deserved that miracles should be done, or the un-
faithfulness of the wicked might necessarily compel them.
For He Himself made known His entry into that place to the
Gentile woman, and to whomsoever He would. Pseudo-Aug. pseudo-
Lastly, the Canaanitish woman came in to Him, on hearing A^S-
of Him; if she had not first submitted herself to the God of
the Jews, she would not have obtained their benefit. Con-
cerning her it continues : For a woman, whose daughter had an
unclean spirit, as soon as she had heard of him, came in and
fell at his feet. Pseudo-Chrys. Now by this the Lord wished vict.
to shew His disciples that He opened the door of faith even to £nti .e
_ *_/ sit* l n
the Gentiles, wherefore also the nation of the woman is Marc,
described when it is added, The woman was a Gentile, a
Syrophenician by nation, that is, from Syria of Phaenice.
It goes on : And she besought him that he would cast forth
the devil out of her daughter. Aug. It appears however Aug.
that some question about a discrepancy may be raised, be- Evan"'
cause it is said that the Lord was in the house when the 2, 49.
woman came to her, asking about her daughter. When, how-
ever, Matthew says that His disciples had suggested to Him,
140 GOSPEL ACCORDING TO CHAP. VII.
Matt. Send her away, for she crieth after us, he appears to imply
' * nothing less than that the woman uttered supplicating cries
after the Lord, as He walked. How then do we infer that
she was in the house, except by gathering it from Mark, who
says that she came in to Jesus, after having before said that
He was in the house ? But Matthew in that he says, He
answered her not a word, gave us to understand that He went
out, during that silence, from the house ; thus too the other
events are connected together, so that they now in no way dis-
agree. It continues ; But he said unto her, Let the children
Bede be first filled. Bede; The time will come when even you
u lsup* who are Gentiles will obtain salvation; but it is right that
first the Jews who deservedly are wont to be called by the
name of children of God's ancient election, should be
refreshed with heavenly bread, and that so at length, the food
of life should be ministered to the Gentiles. There follows :
For it is not meet to take the children }s bread, and to cast it
Vict, to the dogs. Pseudo-Chrys. These words He uttered not that
£nt- f there is in Him a deficiency of virtue, to prevent His ministering
Marc, to all, but because His benefit, if ministered to both Jews and
Gentiles who had no communication with each other, might be
a cause of jealousy. Theophyl. He calls the Gentiles dogs,
as being thought wicked by the Jews; and He means by
bread, the benefit which the Lord promised to the children,
that is, to the Jews. The sense therefore is, that it is not
right for the Gentiles first to be partakers of the benefit,
promised principally to the Jews. The reason, therefore, why
the Lord does not immediately hear, but delays His grace, is,
that He may also shew that the faith of the woman was firm,
and that we may learn not at once to grow weary in prayer,
Vict, but to continue earnest till we obtain. Pseudo-Chrys. In
^n.t* .e like manner also to shew the Jews that He did not confer heal-
Cat. in
Marc, ing on foreigners in the same degree as to them, and that by the
discovery of the woman's faith, the unfaithfulness of the Jews
might be the more laid bare. For the woman did not take it
ill, but with much reverence assented to what the Lord had
said. Wherefore it goes on, And she answered and said unto
him, Truth, Lord, but the dogs under the table eat of the
children' 's crumbs. Theophyl. As if she had said, The Jews
have the whole of that broad which comes down from heaven.
VKR. 31 — 37. ST. MARK. 141
and Thy benefits also ; I ask for the crumbs, that is, a
small portion of the benefit. Pseudo-Chrys. Her placing Vict,
herself therefore in the rank of dogs is a mark of herc"t.in
reverence; as if she said, I hold it as a favour to be even in Marc.
the position of a dog, and to eat not from another table, but
from that of the Master himself. Theophyl. Because there-
fore the woman answered with much wisdom, she obtained
what she wanted; wherefore there follows, And he said unto
her, fyc. He said not, My virtue hath made thee whole, but
for this saying, that is, for thy faith, which is shewn by this
saying, go thy way, the devil is gone out of thy daughter. It
goes on, And when she was come into her house, she found
her daughter laid upon the bed, and the devil gone out.
Bede ; On account then of the humble and faithful saying of Bede
her mother, the devil left the daughter; here is given a pre-u lsup*
cedent for catechising and baptizing infants, seeing that by
the faith and the confession of the parents, infants are freed
in baptism from the devil, though they can neither have
knowledge in themselves, or do either good or evil. Pseudo-
Jerome ; Mystically however the Gentile woman, who prays
for her daughter, is our mother the Church of Rome. Her
daughter afflicted with a devil, is the barbarian western race,
which by faith hath been turned from a dog into a sheep. She
desires to take the crumbs of spiritual understanding, not the
unbroken bread of the letter. Theophyl. The soul of each
of us also, when he falls into sin, becomes a woman; and
this soul has a daughter who is sick, that is, evil actions; this
daughter again has a devil, for evil actions arise from devils.
Again, sinners are called dogs, being filled with unclean-
ness. For which reason we are not worthy to receive the
bread of God, or to be made partakers of the immaculate mys-
teries of God; if however in humility, knowing ourselves to
be dogs, we confess our sins, then the daughter, that is, our
evil life, shall be healed.
31. And again, departing from the coasts of Tyre
and Sidon, he came unto the sea of Galilee, through
the midst of the coasts of Decapolis.
32. And they bring unto him one that was deaf,
142 GOSPEL ACCORDING TO CHAP. VII.
and had an impediment in his speech ; and they
beseech him to put his hand upon him.
33. And he took him aside from the multitude,
and put his fingers into his ears, and he spit, and
touched his tongue ;
34. And looking up to heaven, he sighed, and
saith unto him, Ephphatha, that is, Be opened.
35. And straightway his ears were opened, and the
string of his tongue was loosed, and he spake plain.
36. And he charged them that they should tell no
man : but the more he charged them, so much the
more a great deal they published it ;
37. And were beyond measure astonished, saying,
He hath done all things well : he maketh both the
deaf to hear, and the dumb to speak.
Theophyl. The Lord did not wish to stay in the parts of
the Gentiles, lest He should give the Jews occasion to say,
that they esteemed Him a transgressor of the law, because He
held communion with the Gentiles, and therefore He immedi-
ately returns ; wherefore it is said, And again departing from
the coasts of Tyre, he came through Sidon, to the sea of
Bede in Galilee, through the midst of the borders of Decapolis. Bede ;
IVlarc.
2 3i. Decapolis is a region of ten cities, across the Jordan, to the
east, over against Galilee0. When therefore it is said that the
Lord came to the sea of Galilee, through the midst of the
borders of Decapolis, it does not mean that He entered the
confines of Decapolis themselves; for He is not said to have
crossed the sea, but rather to have come to the borders
of the sea, and to have reached quite up to the place,
which was opposite to the midst of the coasts of Decapolis,
which were situated at a distance across the sea. It goes on,
And they bring him one that was deaf and dumb, and they
besought him to lay hands upon him. Theophyl. Which
is rightly placed after the deliverance of one possessed with a
c It appears, however, from Beland, Scythopolis, was on this side Jordan,
Palses. vol. i. p. 198. that a portion of and therefore this text of St. Mark
Decapolis, including its metropolis, may be taken literally.
VER. 31 — 37. ST. MARK. 143
devil, for such an instance of suffering came from the devil.
There follows, And he took him aside from the multitude,
and 'put his fingers into his ears. Pseudo-Chrys. He takes Vict,
the deaf and dumb man who was brought to Him apart from Cat. in
the crowd, that He might not do His divine miracles openly ; Mare,
teaching us to cast away vain glory and swelling of heart, for
no one can work miracles as he can, who loves humility and
is lowly in his conduct. But He puts His fingers into his
ears, when He might have cured him with a word, to shew
that His body, being united to Deity, was consecrated by
Divine virtue, with all that He did. For since on account of
the transgression of Adam, human nature had incurred much
suffering and hurt in its members and senses, Christ coming
into the world shewed the perfection of human nature in
Himself, and on this account opened ears with His fingers,
and gave the power of speech by His spittle. Wherefore it
goes on, And spit, and touched his tongue. Theophyl. That
He might shew that all the members of His sacred body are
divine and holy, even the spittle which loosed the string of
the tongue. For the spittle is only the superfluous moisture
of the body, but in the Lord all things are divine. It goes
on, And looking up to heaven, lie groaned, andsaith unto him,
Ephphatha, that is, Be opened. Bede ; He looked up toBede
heaven, that He might teach us that thence is to be procured" up'
speech for the dumb, hearing for the deaf, health for all who
are sick. And He sighed, not that it was necessary for Him
to beg any thing from His Father with groaning, for He,
together with the Father, gives all things to them who ask,
but that He might give us an example of sighing, when for
our own errors and those of our neighbours, wre invoke the
guardianship of the Divine mercy. Pseudo-Chrys. He at the Vict,
same time also groaned, as taking our cause upon Himself, ^nt* e
and pitying human nature, seeing the misery into which it Marc,
had fallen. Bede; But that which He says, Ephphatha, Bete
that is, Be opened, belongs properly to the ears, for theublsup*
ears are to be opened for hearing, but the tongue to be
loosed from the bonds of its impediment, that it may be able
to speak. Wherefore it goes on, And straightway his ears
were opened, and the string of his tongue was loosed, and he
spake plain. Where each nature of one and the same Christ
144 GOSPEL ACCORDING TO CHAP. VII.
is manifestly distinct, looking up indeed into Heaven as man,
praying unto God, He groaned, but presently with one word,
as being strong in the Divine Majesty, He healed. It goes on,
Vict. And he charged them that they should tell no man. Pseudo-
Cat. in Chrys. By which He has taught us not to boast in our powers,
Marc, Duj. m ^e cross an(j humiliation. He also bade them conceal
the miracle, lest He should excite the Jews by envy to kill Him
before the time. Pseudo-Jerome; A city, however, placed on
a hill cannot be hid, and lowliness always comes before glory.
Wherefore it goes on, But the more he charged them, so
much the more a great deal they published it. Theophyl.
By this we are taught, when we confer benefits on any, by no
means to seek for applause and praise ; but when we have
received benefits, to proclaim and praise our benefactors,
ap.Aug. even though they be unwilling. Aug. If however He, as
ped apf one Who knew the present and the future wills of men, knew
Bed. that they would proclaim Him the more in proportion as He
' forbade them, why did He give them this command? If
it were not that He wished to prove to men who are idle,
how much more joyfully, with how much greater obedience,
they whom He commands to proclaim Him should preach,
when they who were forbidden could not hold their peace.
Gloss. Gloss. From the preaching however of those who were
'healed by Christ, the wonder of the multitude, and their
praise of the benefits of Christ, increased. Wherefore it goes
on, And they were beyond measure astonished, saying, He
hath done all things well; he maketh the deaf to hear, and the
dumb to speak. Pseudo-Jerome ; Mystically, Tyre is inter-
preted narrowness, and signifies Judaea, to which the Lord said,
v. Isa. " For the bed is grown too narrow," and from which he turns
28 20
himself to the Gentiles. Sidon means ' hunting,' for our race
is like an untamed beast, and ' sea,' which means a wavering
inconstancy. Again, the Saviour comes to save the Gentiles in
the midst of the coasts of Decapolis, which may be interpreted,
as the commands of the Decalogue. Further, the human
race throughout its many members is reckoned as one man,
eaten up by varying pestilence, in the first created man ; it is
blinded, that is, its eye is evil ; it becomes deaf, when it listens
to, and dumb when it speaks, evil. And they prayed Him
to lay His hand upon him, because many just men, and
VER. 31 — 37. ST. MARK. 145
patriarchs, wished and longed for the time when the Lord
should come in the flesh. Bede ; Or he is deaf and dumb, Bede
who neither has ears to hear the words of God, nor opens his up'
mouth to speak them, and such must be presented to the Lord
for healing, by men who have already learned to hear and speak
the divine oracles. Pseudo-Jerome ; Further, he who obtains
healing is always drawn aside from turbulent thoughts, disorderly
actions, and incoherent speeches. And the fingers which are put
into the ears are the words and the gifts of the Holy Ghost, of
whom it is said, This is the finger of God. The spittle is Exod. 8,
heavenly wisdom, which loosens the sealed lips of the human Cf* Mat
race, so that it can say, I believe in God, the Father Almighty, !2, 20.
and the rest of the Creed. And looking up to heaven, he\\ 20.
groaned, that is, He taught us to groan, and to raise up the
treasures of our hearts to the heavens ; because by the groan-
ing of hearty compunction, the silly joy of the flesh is purged
away. But the ears are opened to hymns, and songs, and
psalms ; and He looses the tongue, that it may pour forth
the good word, which neither threats nor stripes can restrain.
VOL. 11.
CHAP. VIII.
1. In those days the multitude being very great,
and having nothing to eat, Jesus called his disciples
unto him, and saith unto them,
2. I have compassion on the multitude, because
they have now been with me three days, and have
nothing to eat :
3. And if I send them away fasting to their own
houses, they will faint by the way : for divers of them
came from far.
4. And his disciples answered him, From whence
can a man satisfy these men with bread here in the
wilderness.
5. And he asked them, How many loaves have ye ?
And they said, Seven.
6. And he commanded the people to sit down on
the ground : and he took the seven loaves, and gave
thanks, and brake, and gave to his disciples to set
before them ; and they did set them before the
people.
7. And they had a few small fishes : and he blessed,
and commanded to set them also before them.
8. So they did eat, and were filled : and they took
up of the broken meat that was left seven baskets.
9. And they that had eaten were about four
thousand : and he sent them away.
Theophyl. After the Lord had performed the former
miracle concerning the multiplication of the loaves, now
again, a fitting occasion presents itself, and He takes the
opportunity of working a similar miracle ; wherefore it is said,
VER. 1 — 9. GOSPEL ACCORDING TO ST. MARK. 147
In those days, the multitude being very great, and having
nothing to eat, Jesus called his disciples unto him, and
saith unto them, I have compassion on the multitude, be-
cause they have now been with me three days, and have
nothing to eat. For He did not always work miracles con-
cerning the feeding of the multitude, lest they should follow
Him for the sake of food ; now therefore He would not have
performed this miracle, if He had not seen that the multitude
wTas in danger. Wherefore it goes on : And if I send
them away fasting to their own houses, they will faint by
the way: for divers of them came from far. Bede; WhyBedein
they who came from afar hold out for three days, Matthew 2 32°.
says more fully: And he went up into a mountain, and v. Matt.
sat down there, and great multitudes came unto him, 15} 29,
having with them many sick persons, and cast them
down at Jesus' feet, and he healed them. Theophyl. The
disciples did not yet understand, nor did they believe in His
virtue, notwithstanding former miracles; wherefore it con-
tinues, And his disciples said unto him, From whence can
a man satisfy these men with bread here in the wilderness ?
But the Lord Himself does not blame them, teaching us that
we should not be grievously angry with ignorant men and
those who do not understand, but bear with their ignorance.
After this it continues, And he asked them, How many loaves
have ye? and they answered, Seven. Remig. Ignorance
was not His reason for asking them, but that from their
answering seven, the miracle might be noised abroad, and
become more known in proportion to the smallness of the
number. It goes on : And he commanded the people to sit
down on the ground. In the former feeding they lay down
on grass, in this one on the ground. It continues, And he
took the seven loaves, and gave thanks, and brake. In giving
thanks, He has left us an example, that for all gifts conferred
on us from heaven we should return thanks to Him. And it
is to be remarked, that our Lord did not give the bread to
the people, but to His disciples, and the disciples to the people ;
for it goes on, and gave to his disciples to set before them;
and they did set them before the people. And not only the
bread, but the fish also He blessed, and ordered to be set before
them. For there comes after, And they had a few small fishes :
l 2
148 GOSPEL ACCORDING TO CHAP. VII f.
and he blessed, and commanded to set them also before them.
Bede Bede; In this passage then we should notice, in one and the
same, our Redeemer, a distinct operation of Divinity and of
i i. e. Manhood ; thus the error of Eutyches 1, who presumes to
noth^° ^ d°wn ^ne doctrine of one only operation in Christ, is to be
lites cast out far from the Christian pale. For who does not here
see that the pity of our Lord for the multitude is the feeling
and sympathy of humanity; and that at the same time His
satisfying four thousand men with seven loaves and a few
fishes, is a work of Divine virtue ? It goes on, And they took
up of the broken meat that was left seven baskets. Theo-
phyl. The multitudes who ate and were filled did not take
with them the remains of the loaves, but the disciples took
them up, as they did before the baskets. In which we learn
according to the narration, that we should be content with
what is sufficient, and not look for any thing beyond.
The number of those who ate is put down, when it is said,
And they that had eaten were about four thousand : and he
sent them away ; where we may see that Christ sends no
one away fasting, for He wishes all to be nourished by His
Bede grace. Bede; The typical difference between this feeding
ubi sup. an(j foe other of the five loaves and two fishes, is, that there the
letter of the Old Testament, full of spiritual grace, is signified,
but here the truth and grace of the New Testament, which is to
be ministered to all the faithful, is pointed out. Now the multi-
tude remains three days, waiting for the Lord to heal their
sick, as Matthew relates, when the elect, in the faith of the
Holy Trinity, supplicate for sins, with persevering earnest-
ness ; or because they turn themselves to the Lord in deed,
in word, and in thought. Theophyl. Or by those who wait
for three days, He means the baptized ; for baptism is called
Greg, illumination, and is performed by trine immersion. Greg.
19°r' ' He does not however wish to dismiss them fasting, lest they
should faint by the way; for it is necessary that men should
find in what is preached the word of consolation, lest hun-
gering through want of the food of truth, they sink under
Ambr. the toil of this life. Ambrose; The good Lord indeed
gni,11c' whilst He requires diligence, gives strength; nor will He dis-
miss them fasting, lest they faint by the way, that is, either in
the course of this life, or before thev have reached the fountain-
VER. 1 — 0. ST. MARK. 149
head of life, that is, the Father, and have learnt that Christ is
of the Father, lest haply, after receiving that He is born of a
virgin, they begin to esteem His virtue not that of God, but
of a man. Therefore the Lord Jesus divides the food, and His
will indeed is to give to all, to deny none; He is the Dis-
penser of all things, but if thou refusest to stretch forth
thy hand to receive the food, thou wilt faint by the way, nor
canst thou find fault with Him, who pities and divides.
Bede; But they who return to repentance after the crimes Bede
of the flesh, after thefts, violence, and murders, come toublsuP-
the Lord from afar; for in proportion as a man has wandered
farther in evil working, so he has wandered farther from
Almighty God. The believers amongst the Gentiles came
from afar to Christ, but the Jews from near, for they had been
taught concerning Him by the letter of the law and the
prophets. In the former case, however, of the feeding with
five loaves, the multitude lay upon the green grass; here,
however, upon the ground, because by the writing of the
law, we are ordered to keep under the desires of the flesh,
but in the New Testament we are ordered to leave even the earth
itself and our temporal goods. Theophyl. Further, the
seven loaves are spiritual discourses, for seven is the number,
which points out the Holy Ghost, who perfects all things;
for our life is perfected in the number of seven daysd.
Pseudo-Jerome ; Or else, the seven loaves are the gifts of
the Holy Spirit, the fragments of the loaves are the mystical
understanding of the * first week. Bede ; For our Lord's break- 1 1)rjmse
ing the bread means the opening of mysteries; His giving ofaP-
thanks shews how great a joy He feels in the salvation of theHier.
human race ; His giving the loaves to His disciples that they B,e.de
might set them before the people, signifies that He assigns
the spiritual gifts of knowledge to the Apostles, and that it
was His will that by their ministry the food of life should be
distributed to the Church. Pseudo-Jerome ; The small fishes
blessed are the books of the New Testament, for our Lord
when risen asks for a piece of broiled fish ; l or else in these , Bed
nbi sup.
d The number seven seems to be in Luc. 7, 95. Theophylact here alludes
taken in the Fathers to mean a whole, to the seven ages of man's life ; a very
from the world having been completed similar passage is found in St. Ambrose's
in seven days ; and St. Ambrose lays 44th Letter, where the whole subject is
it down as a principle of interpretation, discussed.
150 GOSPEL ACCORDING TO CHAP. VIII.
little fishes, we receive the saints, seeing that in the Scriptures
of the New Testament are contained the faith, life, and suffer-
ings of them who, snatched away from the troubled waves of
this world, have given us by their example spiritual refresh-
Bede ment. Bede ; Again, what was over and above, after the
SUP« muititude was refreshed, the Apostles take up, because the
higher precepts of perfection, to which the multitude cannot
attain, belong to those whose life transcends that of the
generality of the people of God; nevertheless, the multitude is
said to have been satisfied, because though they cannot leave
all that they possess, nor come up to that which is spoken
of virgins, yet by listening to the commands of the law of
God, they attain to everlasting life. Pseudo-Jerome; Again,
the seven baskets are the seven Churches. By the four thousand
is meant the year of the new dispensation, with its four seasons.
Fitly also are there four thousand, that in the number itself
it might be taught us that they were filled with the food of the
Gospel. Theophyl. Or there are four thousand, that is, men
perfect in the four virtues ; and for this reason, as being more
advanced, they ate more, and left fewer fragments. For in this
miracle, seven baskets full remain, but in the miracle of the five
loaves, twelve, for there were five thousand men, which means
men enslaved to the five senses, and for this reason they could
not eat, but were satisfied with little, and many remains of
the fragments were over and above.
10. And straightway he entered into a ship with
his disciples, and came into the parts of Dalmanutha.
11. And the Pharisees came forth, and began to
question with him, seeking of him a sign from heaven,
tempting him.
12. And he sighed deeply in his spirit, and saith,
Why doth this generation seek after a sign ? verily I
say unto you, There shall no sign be given unto this
generation.
13. And he left them, and entering into the ship
again departed to the other side.
14. Now the disciples had forgotten to take bread,
VER. 10 21. ST. MARK. 151
neither had they in the ship with them more than one
loaf.
15. And he charged them, saying, Take heed,
beware of the leaven of the Pharisees, and of the
leaven of Herod.
16. And they reasoned among themselves, saying,
It is because we have no bread.
17. And when Jesus knew it, he saith unto them,
Why reason ye, because ye have no bread ? perceive
ye not yet, neither understand ? have ye your heart
yet hardened ?
18. Having eyes, see ye not? and having ears,
hear ye not ? and do ye not remember ?
19. When I brake the five loaves among five
thousand, how many baskets full of fragments took
ye up ? They say unto him, Twelve.
20. And when the seven among four thousand, how
many baskets full of fragments took ye up ? And
they said, Seven.
21. And he said unto them, How is it that ye do
not understand ?
Theophyl. After that our Lord had worked the miracle of
the loaves, He immediately retires into another spot, lest on
account of the miracle, the multitudes should take Him to
make Him a king ; wherefore it is said, And straightway he
entered into a ship with his disciples, and came into the
parts of Dalmanutha . Aug. Now in Matthew we read that Aug. de
He entered into the parts of Magdala1. But we cannot doubt £°n*
that it is the same place under another name; for several 51.
manuscripts even of St. Mark have only Magdala. It d^^uf "
goes on, And the Pharisees came forth, and began to question textu
with him, seeking of him a sign from heaven, tempting him.
Bede ; The Pharisees, then, seek a sign from heaven, thatBedein
He, Who had for the second time fed many thousands of^ 3*3°'
men with a few loaves of bread, should now, after the example
of Moses, refresh the whole nation in the last time with mairiflp*
BT. MICHAEL'S \ ,__
college y^>A
Ji
152 GOSPEL ACCORDING TO CHAP. VIII.
sent down from heaven, and dispersed amongst them all.
Theophyl. Or they seek for a sign from heaven, that is, they
wish Him to make the sun and moon stand still, to bring down
hail, and change the atmosphere ; for they thought that He
could not perform miracles from heaven, but could only in
Bede Beelzebub perform a sign on earth. Bede ; When, as related
up* above, He was about to refresh the believing multitude,
He gave thanks, so now, on account of the foolish petition of
the Pharisees, He groans ; because, bearing about with Him
the feelings of human nature, as He rejoices over the sal-
vation of men, so He grieves over their errors. Wherefore it
goes on, And he groaned in spirit, and saith, Why doth this
generation seek after a sign ? Verily I say unto you, If a
sign shall be given to this generation. That is, no sign
Ps. 89, shall be given ; as it is written in the Psalms, / have
JJj sworn once by my holiness, if I shall fail David, that is,
ubi sup. I will not fail David. Aug. Let no one, however, be per-
plexed that the answer which Mark says was given to them,
when they sought a sign from heaven, is not the same as that
which Matthew relates, namely, that concerning Jonah.
He says that the Lord's answer was, that no sign should be
given to it ; by which we must understand such an one as
they asked for, that is, one from heaven ; but he has omitted
to say, what Matthew has related. Theophyl. Now the rea-
son why the Lord did not listen to them was, that the time of
signs from heaven had not arrived, that is, the time of the
second Advent, when the powers of the heaven shall be
shaken, and the moon shall not give her light. But in the time of
the first Advent, all things are full of mercy, and such things
Bede do not take place. Bede ; For a sign from heaven was not to
1 l sup'be given to a generation of men, who tempted the Lord ; but to
a generation of men seeking the Lord, He shews a sign from
heaven, when in the sight of the Apostles He ascended into
heaven. It goes on, And he left them, and entering into a
ship again, he departed to the other side. Theophyl. The
Lord indeed quits the Pharisees, as men uncorrected ; for
where there is a hope of correction, there it is right to remain;
but where the evil is incorrigible, we should go away. There
follows : Now they had forgotten to take bread, neither had
Bede they in the ship with them more than one loaf Bede ;
ubi sup.
VER. 10 — 21. ST. MARK. 153
Some may ask, how they had no bread, when they had
filled seven baskets just before they embarked in the ship.
But Scripture relates that they had forgotten to take them
with them, which is a proof how little care they had for the
flesh in other things, since in their eagerness to follow the
Lord, even the necessity of refreshing their bodies had escaped
from their mind. Theoph yl. By a special providence * also the ■ «'*«„ .
disciples forgot to take bread, that they might be blamed by '"*"*
Christ, and thus become better, and arrive at a knowledge of
Christ's power. For it goes on, And he charged them, saying,
Take heed, and beware of the leaven of the Pharisees and
of the leaven of Herod, Pseudo-Chrys. Matthew says, of the Vict.
leaven of the Pharisees and of the Sadducees; Luke, however, £°J* jen
of the Pharisees only. All three, therefore, name the Pharisees, Marc,
as being the most important of them, but Matthew and Mark
have each mentioned one of the secondary sects; and fitly
has Mark added of Herod, as a supplement to Matthew's nar-
rative, in which they were left out. But in saying this, He
by degrees brings the disciples to understanding and faith.
Theophyl. He means by leaven their hurtful and corrupt
doctrine, full of the old malice, for the Herodians were the
teachers, who said that Herod was the Christ. Bede ; Or, Bede
the leaven of the Pharisees is making the decrees of the UP#
divine law inferior to the traditions of men, preaching the law
in word, attacking it in deed, tempting the Lord, and disbe-
lieving His doctrine and His works ; but the leaven of Herod
is adultery, murder, rash swearing, a pretence of religion,
hatred to Christ and His forerunner. Theophyl. But the
disciples themselves thought that the Lord spoke of the leaven
of bread. Wherefore it goes on, And they reasoned amongst
themselves, saying, it is because we have no bread ; and this
they said,i as not understanding the power of Christ, who
could make bread out of nothing ; wherefore the Lord reproves
them; for there follows, And when Jesus knew it, he said
unto them, Why reason ye because ye have no bread? Bede ; Bede
Taking occasion then from the precept, which He had com- ubl sup*
manded, saying, Beware of the leaven of the Pharisees and of
the leaven of Herod, our Saviour teaches them what was the
meaning of the five and the seven loaves, concerning which
He adds, And do ye not remember, when I brake the five
154 GOSPEL ACCORDING TO CHAP. VIII.
loaves amongst five thousand, and how many baskets full of
fragments ye took up? For if the leaven mentioned above
means perverse traditions, of course the food, with which
the people of God was nourished, means the true doc-
trine.
22. And he cometh to Bethsaida ; and they bring
a blind man unto him, and besought him to touch him.
23. And he took the blind man by the hand,
and led him out of the town ; and when he had spit
on his eyes, and put his hands upon him, he asked him
if he saw ought.
24. And he looked up, and said, I see men as trees,
walking.
25. After that he put his hands again upon his
eyes, and made him look up : and he was restored,
and saw every man clearly.
26. And he sent him away to his house, saying,
Neither go into the town, nor tell it to any in the
town.
Gloss. Gloss. After the feeding of the multitude, the Evangelist
non occ. . . . _ . . . '
proceeds to the giving sight to the blind, saying, And they
come to Bethsaida, and they bring a blind man to him, and
Bede in besought him to touch him. Bede ; Knowing that the touch
2, 34. of the Lord could give sight to a blind man as well as cleanse
a leper. It goes on, And he took the blind man by the hand,
and led him out of the town, Theophyl. For Bethsaida
appears to have been infected with much infidelity, wherefore
Matt, the Lord reproaches it, Woe to thee, Bethsaida,for if the mighty
' 2 ' works which were done in you had been done in Tyre and
Sidon, they would have repented long ago in sackcloth and
ashes. He then takes out of the town the blind man, who
had been brought to Him, for the faith of those who brought
him was not true faith. It goes on; And when he had spit in
Vict. ^** eyes> ana* Put h™ hands upon him, he asked him if he saw
^nt\e ought. Pseudo-Chrys. He spat indeed, and put His hand
Marc.
VER. 22 — 26. ST. MARK. 155
upon the blind man, because He wished to shew that wonderful
are the effects of the Divine word added to action ; for the
hand is the symbol of working, but the spittle, of the word
proceeding out of the mouth. Again He asked him whether
he could see any thing, which He had not done in the case of
any whom He had healed, thus shewing that by the weak faith of
those who brought him, and of the blind man himself, his eyes
could not altogether be opened. Wherefore there follows : And
he looked up, and said, I see men as trees walking ; because
he was still under the influence of unfaithfulness, he said that
he saw men obscurely. Bede; Seeing indeed the shapes ofBede
bodies amongst the shadows, but unable to distinguish theu l sup'
outlines of the limbs, from the continued darkness of his sight;
just as trees standing thick together are wont to appear to
men who see them from afar, or by the dim light of the night,
so that it cannot easily be known whether they be trees or
men. Theophyl. But the reason why he did not see at once
perfectly, but in part, was, that he had not perfect faith ; for
healing is bestowed in proportion to faith. Pseudo-Chrys. Vict.
From the commencement, however, of the return of his£n.t*.e
senses, He leads him to apprehend things by faith, and Marc,
thus makes him see perfectly ; wherefore it goes on, After
that, he put his hands again upon his eyes, and he began to
see, and afterwards he adds, And he was restored, and saw
all things clearly; that is, being perfectly healed in his
senses and his intellect. It goes on : And he sent him away
to his house, saying, Go into thy home, and if thou enter into
the town, tell it not to any one. Theophyl. These precepts
He gave him, because they were unfaithful, as has been said,
lest perchance he should receive hurt in his soul from them,
and they by their unbelief should run into a more grievous
crime. Bede ; Or else, He leaves an example to His dis- Bede
ciples that they should not seek for popular favour byublsup*
the miracles which they did. 1 Mystically, however, 'Pseudo-
Bethsaida is interpreted ' the house of the valley,' that is, Jerome-
the world, which is the vale of tears. Again, they bring to the
Lord a blind man, that is, one who neither sees what he has
been, what he is, nor what he is to be. They ask Him to
touch him, for what is being touched, but feeling com-
punction ? Bede; For the Lord touches us, when He en- Bede
ubi sup.
156 GOSPEL ACCORDING TO CHAP. VIII.
lightens our minds with the breath of His Spirit, and
He stirs us up that we may recognise our own infirmity,
and be diligent in good actions. He takes the hand of
the blind man, that He may strengthen him to the practice
of good works. Pseudo-Jerome; And He brings him out of
the town, that is, out of the neighbourhood of the wicked ; and
He puts spittle into his eyes, that he may see the will of God,
by the breath of the Holy Ghost; and putting His hands
upon him, He asked him if he could see, because by the
Bede works of the Lord His majesty is seen. Bede; Or else,
ubi sup. pUtting spittle into the eyes of the blind man, he lays His
hands upon him that he may see, because He has wiped
away the blindness of the human race both by invisible gifts,
and by the Sacrament of His assumed humanity ; for the
spittle, proceeding from the Head, points out the grace of the
Holy Ghost. But though by one word He could cure the man
wholly and all at once, still He cures him by degrees, that He
may shew the greatness of the blindness of man, which can
hardly, and only as it were step by step, be restored to light;
and He exhibits to us His grace, by which He furthers each
step towards perfection. Again, whoever is weighed down by
a blindness of such long continuance, that he is unable to dis-
tinguish between good and evil, sees as it were men like trees
walking, because he sees the deeds of the multitude without
the light of discretion. Pseudo-Jerome ; Or else, he sees men
as trees, because he thinks all men higher than himself. But
He put His hands again upon his eyes, that he might see all
things clearly, that is, understand invisible things by visible,
and with the eye of a pure mind contemplate, what the
eye hath not seen, the glorious state of his own soul after the
rust of sin. He sent him to his home, that is, to his heart;
that he might see in himself things which he had not seen
before; for a man despairing of salvation does not think
that he can do at all what, when enlightened, he can easily
accomplish. Theophyl. Or else, after He has healed him He
sends him to his home ; for the home of every one of us is
heaven, and the mansions which are there. Pseudo-Jerome ;
And He says to him, If thou enter into the town, tell it not to
any one, that is, relate continually to thy neighbours thy blind-
ness, but never tell them of thy virtue.
VER. 27 — 83. ST. MARK. 157
27. And Jesus went out, and his disciples, into the
towns of Caesarea Philippi : and by the way he asked
his disciples, saying unto them, Whom do men say
that I am ?
28. And they answered, John the Baptist : but
some say, Elias ; and others, One of the prophets.
29. And he saith unto them, But whom say ye
that I am? And Peter answereth and saith unto him,
Thou art the Christ.
30. And he charged them that they should tell no
man of him.
31. And he began to teach them, that the Son of
man must suffer many things, and be rejected of the
elders, and of the chief priests, and scribes, and be
killed, and after three days rise again.
32. And he spake that saying openly. And Peter
took him, and began to rebuke him.
33. But when he had turned about and looked on
his disciples, he rebuked Peter, saying, Get thee be-
hind me, Satan: for thou savourest not the things
that be of God, but the things that be of men.
Theophyl. After taking His disciples afar from the Jews,
He then asks them concerning Himself, that they might
speak the truth without fear of the Jews; wherefore it is said,
And Jesus entered, and his disciples, into the towns of
Cccsarea Philippi. Bede ; Philip was that brother of Herod, ^ede in
of whom we spoke above, who in honour of Tiberius Caesar Marc.
2 35.
called that town, which is now called Paneas, Caesarea '
Philippi. It goes on, And by the way he asked his disciples,
saying unto them, Whom do men say that I am? Pseudo- yict
Chrys. He asks the question with a purpose, for it was right Ant- ?
that His disciples should praise Him better than the crowd. Marc.
Bede; Wherefore He first asks what is the opinion of Bede
men, in order to try the faith of the disciples, lest their ubisuP-
confession should appear to be founded on the common
opinion. It goes on, And they answered, saying, Some
158 GOSPEL ACCORDING TO CHAP. VIII.
say John the Baptist, some JElias, and others, One of the
prophets. Theophyl. For many thought that John had
risen from the dead, as even Herod believed, and that he
had performed miracles after his resurrection. After how-
ever having enquired into the opinion of others, He asks
them what was the belief of their own minds on this point;
wherefore it continues, And he saith unto them, But whom
Chrys. say ye that I am ? Chrys. From the manner, however, itself
Mat.54. °^ ^ne question, He leads them to a higher feeling, and to
higher thoughts, concerning Him, that they might not agree
with the multitude. But the next words shew what the
head of the disciples, the mouth of the Apostles, answered;
when all were asked, Peter answer eth and saith unto him,
Thou art the Christ. Theophyl. He confesses indeed that
He is the Christ announced by the Prophets ; but the
Evangelist Mark passes over what the Lord answered to
his confession, and how He blessed him, lest by this way
of relating it, he should seem to be favouring his master
Peter; Matthew plainly goes through the whole of it.
Orig. Origen ; Or else, Mark and Luke, as they wrote that Peter
Tom* answered> Thou art the Christ, without adding what is put
12, 15. down in Matthew, the Son of the living God, so they
omitted to relate the blessing which was conferred on this con-
fession. It goes on, And he charged them that they should
tell no man of him. Theophyl. For He wished in the mean
time to hide His glory, lest many should be offended because
Chrys. of Him, and so earn a worse punishment. Chrys. Or else,
sup' that He might wait to fix the pure faith in their minds, till
the Crucifixion, which was an offence to them, was over, for
after it was once perfected, about the time of His ascension,
He said unto the Apostles, Go ye and teach all nations.
Theophyl. But after the Lord had accepted the confession
of the disciples, who called Him the true God, He then
reveals to them the mystery of the Cross. Wherefore it goes
on, And he began to teach them that the Son of man must
suffer many things, and be rejected of the elders and of the
chief priests, and the scribes, and be killed, and after three
days rise again ; and he spake that saying openly, that is,
concerning His future passion. But His disciples did not
understand the order of the truth, neither could they com-
VER. 34 — 38. ST. MARK. 159
prehend His resurrection, but thought it better that He
should not suffer. Chrys. The reason, however, why the Vict.
Lord told them this, was to shew, that after His cross and £n.t# e
\s- tit • i n
resurrection, Christ must be preached by His witnesses. Marc.
Again, Peter alone, from the fervour of his disposition, had u'bi JJ^'
the boldness to dispute about these things. Wherefore it
goes on, And Pete?* took him up, and began to rebuke him e.
Bede ; This, however, he speaks with the feelings of a man Bede
who loves and desires; as if he said, This cannot be, neither chrysP*
can mine ears receive that the Son of God is to be slain, ubi sup.
Chrys. But how is this, that Peter, gifted with a revelation
from the Father, has so soon fallen, and become unstable?
Surely, however, it was not wonderful that one who had
received no revelation concerning the Passion should be
ignorant of this. For that He was the Christ, the Son of
the living God, he had learnt by revelation ; but the mystery
of His cross and resurrection had not yet been revealed
to him. He Himself, however, shewing that He must come
to His Passion, rebuked Peter; wherefore there follows,
And when he had turned about and looked on his disciples,
he rebuked Peter, fyc. Theophyl. For the Lord, wishing to
shew that His Passion was to take place on account of the
salvation of men, and that Satan alone was unwilling that
Christ should suffer, and the race of man be saved, called
Peter Satan, because he savoured the things that were
of Satan, and, from unwillingness that Christ should suffer,
became His adversary; for Satan is interpreted ' the adversary.'
Pseudo-Chrys. But He saith not to the devil, when tempting vict.
Him, Get thee behind 9ne,but to Peter He saith, Get thee behind f;nL .e
me, that is, follow Me, and resist not the design of My Marc,
voluntary Passion. There follows, For thou savour est not the
things which be of God, but which be of men. Theophyl.
He says that Peter savours the things which be of men, in
that he in some way savoured carnal affections, for Peter
wished that Christ should spare Himself and not be crucified.
34. And when he had called the people unto him
with his disciples also, he said unto them, Whosoever
will come after me, let him deny himself, and take up
his cross, and follow me.
e The text has here, Domine, Propitius esto tibi : nam hoc non erit.
160 GOSPEL ACCORDING TO CHAP. VIII.
35. For whosoever will save his life shall lose it ;
but whosoever shall lose his life for my sake and the
Gospel's, the same shall save it.
36. For what shall it profit a man, if he shall gain
the whole world, and lose his own soul ?
37. Or what shall a man give in exchange for his
soul?
38. Whosoever therefore shall be ashamed of me
and of my words in this adulterous and sinful
generation ; of him also shall the Son of man be
ashamed, when he cometh in the glory of his Father
with the holy angels.
Bede in Bede ; After shewing to His disciples the mystery of His
2, 36. passion and resurrection, He exhorts them, as well as the
multitude, to follow the example of His passion. Wherefore
it goes on ; And when he had called the people unto him with
his disciples also, he said unto them, Whosoever wishes to
Chrys. come after me, let him deny himself. Chrys. As if He would
Matt! say to Peter, Thou indeed dost rebuke Me, who am willing to
55, undergo My passion, but I tell thee, that not only is it wrong
to prevent Me from suffering, but neither canst thou be saved
unless thou thyself diest. Again He says, Whosoever wishes to
come after me; as if He said, I call you to those good things
which a man should wish for, I do not force you to evil and
burdensome things ; for he who does violence to his hearer,
often stands in his way ; but he who leaves him free, rather
draws him to himself. And a man denies himself when he
cares not for his body, so that whether it be scourged, or
whatever of like nature it may suffer, he bears it patiently.
Theophyl. For a man who denies another, be it brother
or father, does not sympathize with him, nor grieve at
his fate, though he be wounded and die ; thus we ought to
despise our body, so that if it should be wounded or hurt in
Chrys. any way, we should not mind its suffering. Chrys. But
u i sup. jje sayg nQ^ a man gjjQyjd not Spare himself, but what is
more, that he should deny himself, as if he had nothing in
common with himself, but face danger, and look upon
such things as if another were suffering ; and this is
VER. 34 — 38. ST. MARK. 161
really to spare himself; for parents then most truly act kindly
to their children, when they give them up to their masters,
with an injunction not to spare them. Again, He shews the
degree to which a man should deny himself, when He says,
And take up his cross, by which He means, even to the most
shameful death. Theophyl. For at that time the cross
appeared shameful, because malefactors were fixed to it.
Pseudo-Jerome; Or else, as a skilful pilot, foreseeing a storm
in a calm, wishes his sailors to be prepared; so also the Lord
says, If any one will follow me, fyc. Bede; For we denyBede
ourselves, when we avoid what we were of old, and strive tou ! sup"
reach that point, whither we are newly called. And the
cross is taken up by us, when either our body is pained by
abstinence, or our soul afflicted by fellow-feeling for our
neighbour. Theophyl. But because after the cross we
must have a new strength, He adds, and follow me. Chrys. chrys.
And this He says, because it may happen that a man mayubisup*
suffer and yet not follow Christ, that is, when he does not
suffer for Christ's sake ; for he follows Christ, who walks
after Him, and conforms himself to His death, despising
those principalities and powers under whose power, before
the coming of Christ, he committed sin. Then there follows,
For whosoever will save his life shall lose it ; but whosoever
shall lose his life for my sake and the Gospel's, the same
shall save it. I give you these commands, as it were to
spare you ; for whosoever spares his son, brings him to
destruction, but whosoever does not spare him, saves him.
It is therefore right to be always prepared for death ; for if
in the battles of this world, he who is prepared for death fights
better than others, though none can restore him to life after
death, much more is this the case in spiritual battle, when so
great a hope of resurrection is set before him, since he who
gives up his soul unto death saves it. Remig. And life is to be
taken in this place for the present life, and not for the sub-
stance itself of the soul. Chrys. As therefore He had said, chrya.
For whosoever will save his life shall lose ^,lest any one should ubi 8UP-
suppose this loss to be equivalent to that salvation, He adds,
For what shall it profit a man, if he shall gain the whole
world, and lose his own soul, Sfc. As if He said, Think not
that he has saved his soul, who has shunned the perils
VOL. IT. M
162 GOSPEL ACCORDING TO CHAP. VIII.
of the cross; for when a man, at the cost of his soul,
that is, his life, gains the whole world, what has he besides,
now that his soul is perishing? Has he another soul to give
for his soul ? For a man can give the price of his house in
exchange for the house, but in losing his soul, he has not
another soul to give. And it is with a purpose that He says,
Or what shall a man give in exchange for his soul? for God,
in exchange for our salvation, has given the precious blood
Bede in 0f Jesus Christ. Bede ; Or else He savs this, because in
Marc.2 . .
36. 'time of persecution, our life is to be laid aside, but in time of
peace, our earthly desires are to be broken, which He implies
when He says, For what shall it profit a man, 8$c. But we
are often hindered by a habit of shamefacedness, from ex-
pressing with our voice the rectitude which we preserve in
our hearts; and therefore it is added, For whosoever shall
confess me and my words in this adulterous and sinful
generation, him also shall the Son of man confess, when
he cometh in the glory of his Father with the holy angels.
Theophyl. For that faith which only remains in the mind is
not sufficient, but the Lord requires also the confession of
the mouth ; for when the soul is sanctified by faith, the body
Vict, ought also to be sanctified by confession. Pseudo-Chrys.
Cat. in He then who has learned this, is bound zealously to confess
Marc. Christ without shame. And this generation is called adul-
terous, because it has left God the true Bridegroom of the
soul, and has refused to follow the doctrine of Christ, but
has prostrated itself to the devil and taken up the seeds of im-
piety, for which reason also it is called sinful. Whosoever
therefore amongst them has denied the kingdom of Christ,
and the words of God revealed in the Gospel, shall receive
a reward befitting His impiety, when He hears in the second
Matt. 7, advent, / know you not. Theophyl. Him then who shall
have confessed that his God was crucified, Christ Himself
also shall confess, not here, where He is esteemed poor and
wretched, but in His glory and with a multitude of Angels.
Greg« Greg. There are however some, who confess Christ, because
32. in they see that all men are Christians ; for if the name of
Evang. cm.jst were not at this day in such great glory, the Holy
Church would not have so many professors. The voice of
profession therefore is not sufficient for a trial of faith
VER. 34—38. ST. MARK. 163
whilst the profession of the generality defends it from
shame. In the time of peace therefore there is another way,
by which we may be known to ourselves. We are ever
fearful of being despised by our neighbours, we think it
shame to bear injurious words; if perchance we have
quarrelled with our neighbour, we blush to be the first to
give satisfaction ; for our carnal heart, in seeking the glory
of this life, disdains humility. Theophyl. But because He
had spoken of His glory, in order to shew that His promises
were not vain, He subjoins, Verily I say unto you, That
there be some of them that stand here who shall not taste
of death, till they have seen the kingdom of God come with
power. As if He said, Some, that is, Peter, James, and John,
shall not taste of death, until I shew them, in my transfigura-
tion, with what glory I am to come in my second advent;
for the transfiguration was nothing else, but an announce-
ment of the second coming of Christ, in which also Christ
Himself and the Saints will shine. Bede ; Truly it was done Bede in
with a loving foresight, in order that they, having tasted for a ^"c*
brief moment the contemplation of everlasting joy, might
with the greater strength bear up under adversity. Chrys. Chrys.
And He did not declare the names of those who were about M^ in
to go up, lest the other disciples should feel some touch of56«
human frailty, and He tells it to them beforehand, that they
might come with minds better prepared to be taught all that
concerned that vision. Bede ; Or else the present Church is Bede
called the kingdom of God; and some of the disciples were to bup*
live in the body until they should see the Church built up, and
raised against the glory of the world ; for it was right to
make some promises concerning this life to the disciples who
were uninstructed, that they might be built up with greater
strength for the time to come. Pseudo-Chrys. But in a mys- Orig. in
tical sense, Christ is life, and the devil is death, and he tastes of to^U\2
death, who dwells in sin; even now every one, according as33, 35.
he has good or evil doctrines, tastes the bread either of life or
of death. And indeed, it is a less evil to see death, a
greater to taste of it, still worse to follow it, worst of all to be
subject to it.
M 2
CHAP. IX.
1. And he said unto them, Verily I say unto you,
That there be some of them that stand here, which
shall not taste of death, till they have seen the king-
dom of God come with power.
2. And after six days Jesus taketh with him Peter,
and James, and John, and leadeth them up into an
high mountain apart by themselves : and he was
transfigured before them.
3. And his raiment became shining, exceeding
white as snow ; so as no fuller on earth can white
them.
4. And there appeared unto them Elias with
Moses : and they were talking with Jesus.
5. And Peter answered and said to Jesus, Master,
it is good for us to be here : and let us make three
tabernacles ; one for thee, and one for Moses, and
one for Elias.
6. For he wist not what to say ; for they were sore
afraid.
7. And there was a cloud that overshadowed them;
and a voice came out of the cloud, saying, This is my
beloved Son : hear him.
8. And suddenly, when they had looked round
about, they saw no man any more, save Jesus only
with themselves.
Pseudo- Jerome ; After the consummation of the cross, the
glory of the resurrection is shewn, that they, who were to see
with their own eyes the glory of the resurrection to come, might
not fear the shame of the cross ; wherefore it is said, And after
six days Jesus taketh with him Peter, and James, and John,
Chrys. and led them up into an high mountain apart by themselves,
Matt! ™ and he was transfigured before them. Chrys. Luke in say-
G5.
VER. 1 8. GOSPEL ACCORDING TO ST. MARK. 165
ing, After eight days, does not contradict this ; for he reckoned
in both the day on which Christ had spoken what goes
before, and the day on which he took them up. And the
reason that he took them up after six days, was that they
might be filled with a more eager desire during the space of
these days, and with a watchful and anxious mind attend to
what they saw. Theophyl. And He takes with Him the
three chiefs of the Apostles, Peter, as confessing and loving
him, John, as the beloved one, James, as being sublime
in speech and as a divine ; for so displeasing was he to the
Jews, that Herod wishing to please the Jews slew him. Pseudo- Vict.
Chrys. He does not however shew His glory in a house, butCf"t'fn
He takes them up into a high mountain, for the loftiness of the Marc
mountain was adapted to shewing forth the loftiness of His glory.
Theophyl. And He took them apart, because He was about
to reveal mysteries to them. We must also understand by
transfiguration not the change of His features, but that,
whilst His features remained as before, there was added unto
Him a certain ineffable brightness. Pseudo-Chrys. It is not Vict,
therefore fitting that in the kingdom of God any change of Cat. in
feature should take place, either in the Saviour Himself, or Marc.
in those who are to be made like unto him, but only an ad-
dition of brightness. Bede ; Our Saviour then when trans- BeJu in
Marco.
figured did not lose the substance of real flesh, but shewed 37.
forth the glory of His own or of our future resurrection ; for
such as He then appeared to the Apostles, He will after the
judgment appear to all His elect. It goes on, And his rai-
ment became shining. Greg. Because, in the height of the Greg,
brightness of heaven above, they who shine in righteousness 32 \
of life, will cling to Him; for by the name of garments, He
means the just whom He joins to Himself. There follows,
And there appeared unto them Elias with Moses, and they
were talking with Jesus. Chrys. He brings Moses and Chrys.
Elias before them ; first, indeed, because the multitudes M°™' in
said that Christ was Elias, and one of the Prophets, He shews 56.
Himself to the Apostles with them, that they might see the
difference between the Lord, and His servants. And again
because the Jews accused Christ of transgressing the law, and
thought Him a blasphemer, as if He arrogated to Himself the
glory of His Father, He brought before them those whojjli*HW~"^
166 GOSPEL ACCORDING TO CHAP. IX.
conspicuous in both ways ; for Moses gave the Law, and
Elias was zealous for the glory of God ; for which reason
neither would have stood near Him, if He had been opposed
to God and to His law. And that they might know that He
holds the power of life and of death, He brings before them both
Moses who was dead, and Elias who had not yet suffered death.
Furthermore He signified by this that the doctrine of the
Prophets was the schoolmaster to the doctrine of Christ. He
also signified the junction of the New and Old Testament,
and that the Apostles shall be joined in the resurrection
with the Prophets, and both together shall go forth to meet
their common King. It goes on, And Peter answered
and said to Jesus, Master, it is good for us to be here ; and let
us make three tabernacles, one for thee, and one for Moses,
Bede and one for Ellas, Bede; If the transfigured humanity of
ubi sup. _. . . . . _
Christ and the society ot but two saints seen for a moment,
could confer delight to such a degree that Peter would, even
by serving them, stay their departure, how great a happiness
will it be to enjoy the vision of Deity amidst choirs of Angels
for ever? It goes on, For he wist not what to say ; although,
however, Peter from the stupor of human frailty knew not
what to say, still he gives a proof of the feelings which were
within him; for the cause of his not knowing what to say, was
his forgetting that the kingdom was promised to the Saints
by the Lord not in any earthly region, but in heaven ; he did
not remember that he and his fellow-Apostles were still
hemmed in by mortal flesh and could not bear the state of
immortal life, to which his soul had already earned him
away, because in our Father's house in heaven, a house
made with hands is not needed. But again even up to
this time he is pointed at, as an ignorant man, who wishes to
make three tabernacles for the Law, the Prophets, and the
Gospel, since they in no way can be separated from each
other. Chiiys. f Again, Peter neither comprehended that
the Lord worked His transfiguration for the shewing forth
of His true glory, nor that He did this in order to teach men,
nor that it was impossible for them to leave the multitude
1 This passage is found neither in St. Mark, edited by Dr. Cramer. As it
St. Chrysostom, nor in Possinus' Ca- stands in the text, a part of it is so un-
tena, nor in Peltanus' translation of intelligible, that recourse has been had
Victor; it i« however in the Catena on to thf3 Greek.
VER. 1 — 8. ST. MARK. 167
and dwell in the mountain. It goes on, For they were
sore afraid. But this fear of theirs was one by which
they were raised from their usual state of mind to one higher,
and they recognised that those who appeared to them
were Moses and Elias. The soul also was drawn on to a
state of heavenly feeling, as though carried away from human
sense by the heavenly vision. Theophyl. Or else, Peter,
fearing to come down from the mount because he had now a
presentiment that Christ must be crucified, said, It is good for
us to be here, and not to go down there, that is, in the midst
of the Jews; but if they who are furious against Thee come
hither, we have Moses who beat down the Egyptians, we
have also Elias, who brought fire down from heaven and
destroyed the five hundred. Origen ; Mark says in his own Orig. in
. Matt
person, For he wist not what to say. Where it is matter fortom# *12.
consideration, whether perchance Peter spoke this in the con-40*
fusion of his mind, by the motion of a spirit not his own;
whether perchance that spirit himself who wished, as far as in
him lay, to be a stumbling-block to Christ, so that He might
shrink from that Passion, which was the saving of all men,
did not here work as a seducer and wish under the colour
of good to prevent Christ from condescending to men, from
coming to them, and taking death upon Himself for their sakes.
Bede ; NowT because Peter sought for a material tabernacle, Bede
he was covered with the shadow of the cloud, that he might ubl sup*
learn that in the resurrection they are to be protected not by
the covering of houses, but by the glory of the Holy Ghost ;
wherefore it goes on, There was a cloud that overshadowed
them. And the reason why they obtained no answer from
the Lord was, that they asked unadvisedly; but the Father
answered for the Son, wherefore there follows, And a voice
came out of the cloudy saying ', This is my beloved Son, in whom
I am well pleased. Chrys. The voice proceeded from aChrys.
cloud in which God is wTont to appear, that they might believe M°"|* m
that the voice was sent forth from God. But in that He says, 56.
This is my beloved Son, He declares that the will of the
Father and the Son is one, and that, save in that He is the
Son, He is in all things One with Him who begot Him. Bede ; Bede
He then whose preaching, as Moses foretold, every soul sup#
that wished to he saved should hear when He came in the
168 GOSPEL ACCORDING TO CHAP. IX.
flesh, He now come in the flesh is proclaimed by God the
Father to the disciples as the one whom they were to hear.
There follows, And suddenly, when they had looked round
about, they saw no man any more, save Jesus only ivith
themselves ; for as soon as the Son was proclaimed, at once
the servants disappeared, lest the voice of the Father should
seem to have been sent forth to them. Theophyl. Again mys-
tically; after the end of this world, which was made in six
days, Jesus will take us up (if we be His disciples) into an high
mountain, that is, into heaven, where we shall see Hisexceed-
Bede ingglory. Bedk ; And by the garments of the Lord are meant
iMap. jj^s gam^ wh0 w{\\ shine with a new whiteness. By the
fuller we must understand Him, to whom the Psalmist says,
Ps. 5 1 . Wash me throughly from my wickedness, and cleanse me from
my sin ; for He cannot give to His faithful ones upon earth
that glory which remains laid up for them in heaven. Re-
mig. Or else, by the fuller are meant holy preachers and
purifiers of the soul, none of whom in this life can so live as
not to be stained with some spots of sin ; but in the coming
resurrection all the saints shall be purged from every stain
of sin. Therefore the Lord will make them such as neither they
themselves by taking vengeance on their own members, nor
any preacher by his example and doctrine, can make. Chrys.
Or else, white garments are the writings of Evangelists and
Orig. in Apostles, the like to which no interpreter can frame. Origen ;
tom. Or else, fullers upon earth may by a moral interpretation be
12. 39. considered to be the wise of this world, who are thought to
adorn even their foul understandings and doctrines with a
false whitening drawn from their own minds. But their skill
as fullers cannot produce any thing like a discourse which
shews forth the brightness of spiritual conceptions in the
unpolished words of Scripture, which by many are despised.
Bede Bede ; Moses and Elias, of whom one, as we read, died, the
sup. 0faeT was carrie(j away to heaven, signify the coming glory
of all the Saints, that is, of all who in the judgment-time are either
to be found alive in the flesh, or to be raised up from that
death of which they tasted, and who are all equally to reign
with Him. Theophyl. Or else it means, that we are to see
in glory both the Law and the Prophets speaking with Him,
that is, we shall then find that all those things which were
sup.
VER. 9 — 18. ST. MARK. 169
spoken of Him by Moses and the other prophets agree with
the reality ; then too we shall hear the voice of the Father,
revealing to us the Son of the Father, and saying, This
is my beloved Son, and the cloud, that is, the Holy
Ghost, the fount of truth, will overshadow us. Bede: And Bed
we must observe, that, as when the Lord was baptized in u
Jordan, so on the mountain, covered with brightness, the
whole mystery of the Holy Trinity is declared, because we
shall see in the resurrection that glory of the Trinity which
we believers confess in baptism, and shall praise it all
together. Nor is it without reason that the Holy Ghost
appeared here in a bright cloud, there in the form of a dove ;
because he who now with a simple heart keeps the faith
which he hath embraced, shall then contemplate what he had
believed with the brightness of open vision. But when the
voice had been heard over the Son, He was found Himself
alone, because when He shall have manifested Himself to
His elect, God shall be all in all, yea Christ with His own, as l Cor.
.16 28.
the Head with the body, shall shine through all things.
9. And as they came down from the mountain, he
charged them that they should tell no man what
things they had seen, till the Son of man were risen
from the dead.
10. And they kept that saying with themselves,
questioning one with another what the rising from the
dead should mean.
11. And they asked him, saying, Why say the
Scribes that Elias must first come ?
12. And he answered and told them, Elias verily
cometh first, and restoreth all things ; and how it is
written of the Son of man, that he must suffer many
things, and be set at nought.
13. But I say unto you, That Elias is indeed come,
and they have done unto him whatsoever they listed,
as it is written of him.
Origen ; After the shewing of the mystery on the mount, the 0rig- in
Lord commanded His disciples, as they were coming down from tom.
12, 43.
170 GOSPEL ACCORDING TO CHAP. IX.
the mount, not to reveal His transfiguration, before the glory
of His Passion and Resurrection ; wherefore it is said,
And as they came down from the mountain, he charged them
that they should tell no man what things they had seen, till
Chrys. fjw $on 0f man were risen from the dead. Chrys. Where
Horn, in * .
Matt. He not only orders them to be silent, but mentioning His
Passion, He implies the cause why they were to be silent.
Theophyl. Which He did lest men should be offended,
hearing such glorious things of Him Whom they were about
to see crucified. It was not therefore fitting to say such
things of Christ before He suffered, but after His resurrection
Vict, they were likely to be believed. Pseudo-Chrys. But they,
Cat. in being ignorant of the mystery of the resurrection, took hold of
Marc, that saying, and disputed one with another ; wherefore there
follows, And they kept that saying with themselves, ques-
tioning one with another what the rising from the dead should
mean. Pseudo-Jerome ; This, which is peculiar to Mark,
means, that when death shall have been swallowed up in vic-
tory, we shall have no memory for the former things. It goes
on, And they asked him, saying, Why say the Scribes that Elias
Chrys. must first come. Chrys. The design of the disciples in
non occ. askmg this question seems to me to be this. We indeed
have seen Elias with Thee, and have seen Thee before seeing
Elias, but the Scribes say that Elias cometh first ; we there-
Bede fore believe that they have lied. Bede; Or thus; the
isup. ^jscjpjes thought that the change which they had seen in
Him in the mount, was His transformation to glory; and
they say, Tf Thou hast already come in glory, wherefore doth
not Thy forerunner appear ? chiefly because they had seen
Chrys. Elias go away. Chrys. But what Christ answered to this,
M°tt* i,s seen by what follows, And he answered and told them,
57- Elias verily cometh first, and restoreth all tilings; in which
He shews that Elias will come before His second advent.
For the Scriptures declare two advents of Christ, namely, one
which has taken place, and another which is to come ; but
the Lord asserts that Elias is the forerunner of the second
Bede advent. Bede ; Again, He will restore all things, that is to
jjf1,8"?" say, those things which Malachi points out, saying, Behold, I
5. 6. ' will send you Elijah the prophet, and he shall turn the heart
of the fathers to the children^ and the heart of the children
VER. 9 13. ST. MARK. 171
to their fathers; he will yield up also to death that debt, which
by his prolonged life he has delayed to render. Theophyl.
Now the Lord puts this forward to oppose the notion of the
Pharisees, who held that Elias was the forerunner of the first
advent, shewing that it led them to a false conclusion;
wherefore he subjoins, And how it is written of the Son of
man, that he must suffer many things, and be set at nought.
As if He had said, When Elias the Tishbite cometh, he will
pacify the Jews, and will bring them to the faith, and
thus be the forerunner of the second advent. If then
Elias is the forerunner of the first advent, how is it written
that the Son of man must suffer ? One of these two things
therefore will follow ; either that Elias is not the forerunner of
the first advent, and thus the Scripture will be true ; or that
he is the forerunner of the first advent, and then the Scrip-
tures will not be true, which say that Christ must suffer ; for
Elias must restore all things, in which case there will not be
an unbelieving Jew, but all, whosoever hear him, must believe
on his preaching. Bede ; Or this, And how it is written : Bede
that is, in the same way as the prophets have written u x sup'
many things in various places concerning the Passion of
Christ, Elias also, when he comes, is to suffer many things,
and to be despised by the wicked. Chrys. Now as the Chrys.
Lord asserted that Elias was to be the forerunner of the second ubl sup*
advent, so consequently He asserted that John was the fore-
runner of the first; wherefore He subjoins, But I say unto
you, that Elias is indeed come. Gloss. He calls John Elias, n°n in
not because he was Elias in person, but because he fulfilled Sed°ap.
the ministry of Elias; for as the latter will be the forerunner Ch.rys.
of the second advent, so the former has been that of the first. "P
THEorHYL. For again, John rebuked vice, and was a zealous
man, and a hermit like Elias; but they heard him not, as
they will hear Elias, but killed him in wicked sport, and cut
off his head ; wherefore there follows, And they have done
unto him whatsoever they listed, as it is written of him.
Pseudo-Chrys. Or else, the disciples asked Jesus, how it was yict
written that the Son of man must suffer? Now in answer to Ant. e
this, He says, As John came in the likeness of Elias, and they Marc.
evil intreated him, so according to the Scriptures must the
Son of man suffer.
172 GOSPEL ACCOKDING TO CHAP. IX.
14. And when he came to his disciples, he saw a
great multitude about them, and the Scribes ques-
tioning with them.
15. And straightway all the people, when they
beheld him, were greatly amazed, and running to him
saluted him.
16. And he asked the Scribes, What question ye
with them ?
17. And one of the multitude answered and said,
Master, I have brought unto thee my son, which hath
a dumb spirit ;
18. And wheresoever he taketh him, he teareth
him : and he foameth, and gnasheth with his teeth,
and pineth away : and I spake to thy disciples that
they should cast him out ; and they could not.
19. He answereth him, and saith, O faithless
generation, how long shall I be with you ? how long
shall I suffer you ? bring him unto me.
20. And they brought him unto him : and when
he saw him, straightway the spirit tare him ; and he
fell on the ground, and wallowed foaming.
21. And he asked his father, How long is it ago
since this came unto him ? And he said, Of a child.
22. And ofttimes it hath cast him into the fire, and
into the waters, to destroy him : but if thou canst do
any thing, have compassion on us, and help us.
23. Jesus said unto him, If thou canst believe, all
things are possible to him that believeth.
24. And straightway the father of the child cried
out, and said with tears, Lord, I believe ; help thou
mine unbelief.
25. When Jesus saw that the people came running
together, he rebuked the foul spirit, saying unto him,
Thou dumb and deaf spirit, I charge thee, come out
of him, and enter no more into him.
VKR. 14 — 29. , ST. MARK. 173
26. And the spirit cried, and rent him sore, and
came out of him : and he was as one dead ; insomuch
that many said, He is dead.
27. But Jesus took him by the hand, and lifted
him up ; and he arose.
28. And when he was come into the house, his
disciples asked him privately, Why could not we cast
him out ?
29. And he said unto them, This kind can come
forth by nothing, but by prayer and fasting.
Theophyl. After He had shewn His glory in the mount
to the three disciples, He returns to the other disciples, who
had not come up with Him into the mount; wherefore it is
said, And when he came to his disciples, he saw a great
multitude about them, and the Scribes questioning with them.
For the Pharisees, catching the opportunity of the hour when
Christ was not present, came up to them, to try to draw them over
to themselves. Pseudo-Jerome ; But there is no peace for man
under the sun ; envy is ever slaying the little ones, and lightnings
strike the tops of the great mountains. Of all those who run to
the Church, some as the multitudes come in faith to learn, others,
as the Scribes, with envy and pride. It goes on, And straight-
way all the people, when they beheld Jesus, were greatly amazed,
and feared, Bede ; In all cases, the difference between the Bede
mind of the Scribes and of the people ought to be observed; l£ 38arc*
for the Scribes are never said to have shewn any devotion,
faith, humility, and reverence, but as soon as the Lord was
come, the whole multitude was greatly amazed and feared,
and ran up to Him, and saluted Him; wherefore there
follows, And running to him, saluted him. Theophyl. For
the multitude was glad to see Him, so that they saluted Him
from afar, as He was coming to them; but some suppose
that His countenance had become more beautiful from His
transfiguration, and that this induced the crowd to salute
Him. Pseudo-Jerome; Now it was the people, and not the
disciples, who on seeing Him were amazed and feared, for there
is no fear in love ; fear belongs to servants, amazement to fools.
174 GOSPEL ACCORDING TO CHAP. IX.
It goes on : And he asked them, What question ye with
them. Why does the Lord put this question ? That con-
fession may produce salvation, and the murmuring of our
Bede hearts may be appeased by religious words. Bede ; The
p' question, indeed, which was raised may, if I am not deceived,
have been this, wherefore they, who were the disciples of the
Saviour, were unable to heal the demoniac, who was
placed in the midst, which may be gathered from the
following words; And one of the multitude answered
and said, Master, I have brought unto thee my son,
which hath a dumb spirit; and wheresoever he taketh
him, he teareth him : and he foameth, and gnasheth with his
Chrys. teeth, and pineth away. Chrys. The Scriptures declare
ubi SUp. ■, • r • i r 4~*t • r\ y •
that this man was weak in faith, lor Christ says, (J J ait h-
less generation : and He adds, If thou canst believe.
But although his want of faith was the cause of their not
casting out the devil, he nevertheless accuses the disciples ;
wherefore it is added, And I spake to thy disciples that they
should cast him out; but they could not. Now observe his
folly; in praying to Jesus in the midst of the crowd, he
accuses the disciples, wherefore the Lord before the multi-
tude so much the more accuses him, and not only aims
the accusation at himself, but also extends it to all the
Jews; for it is probable that many of those present had been
offended, and had held wrong thoughts concerning His dis-
ciples. Wherefore there follows, He answereth them and
saith, O faithless generation, how long shall I be with you ?
how long shall I suffer you ? By which He shewed both that
He desired death, and that it was a burden to Him to converse
Bede Wltn them. Bede ; So far, however, is He from being angry
ubi sup. with the person, though He reproved the sin, that He imme-
diately added, Bring him unto me; and they brought him
unto him. And when he saiv him, straightway the spirit
tare him, and he fell on the ground, and wallowed foaming .
Chrys. Chrys. But this the Lord permitted for the sake of the
u l sup* father of the boy, that when he saw the devil vexing his
child, he might be brought on to believe that the miracle
was to be wrought. Theophyl. He also permits the child
to be vexed, that in this way we might know the devil's
wickedness, who would have killed him, had he not been
VER. 14 — *29. ST. MARK. 175
assisted by the Lord. It goes on: And he asked his father,
How long is it ago since this came unto him ? And he said,
Of a child ; and ofttimes it has cast him into the fire and
into the waters to destroy him. Bede; Let Julian g blush,
who dares to say that all men are born in the flesh, without
the infection of sin, as though they were innocent in all re-
spects, just as Adam was when he was created. For what
was there in the boy, that he should be troubled from
infancy with a cruel devil, if he were not held at all by the
chain of original sin ? since it is evident that he could not yet
have had any sin of his own. Gloss. Now he expresses in the Gloss.
words of his petition his want of faith ; for that is the reason non occ*
why he adds, But if thou canst do any thing, have compassion
on us, and help us. For in that he says, If thou canst do
any thing, he shews that he doubts His power, because
he had seen that the disciples of Christ had failed in curing
him ; but he says, have compassion on us, to shew the
misery of the son, who suffered, and the father, who suffered
with him. It goes on: Jesus said unto him, If thou canst
believe, all things are possible to him that believeth . Pseudo-
Jerome; This saying, If thou canst, is a proof of the freedom
of the will. Again, all things are possible to him that believeth,
which evidently means all those things which are prayed for with
tears in the name of Jesus, that is, of salvation. Bede ; The Bede
answer of the Lord was suited to the petition ; for the man said, l sup*
If thou canst do any thing, help us ; and to this the Lord
answered, //' thou canst believe. On the other hand, the
leper who cried out, with faith, Lord, if thou wilt, thou canst Matt.
make me clean, received an answer according to his faith, 8> 2- 3-
I will, be thou clean. Chrys. His meaning is; such ayict.
plenitude of virtue is there in Me, that not only can I do £nt- e
i • 1 T -n i i , " , , Cat. in
this, but I will make others to have that power ; where- Marc,
fore if thou canst believe as thou oughtest to do, thou^rv*
ubi sup.
8 Julian was bishop of Eclanum in now extant. The opinion specially
Campania; he was well known to referred to in the text was, that Adam
St. Augustine, who before his fall would have died, even though he had
speaks of him with great affection. On remained innocent, and therefore that
refusing however to agree to Pope Zosi- death and sickness are not the con-
mus' condemnation of Pelagius, he was sequences of original sin. He died in
deposed, and expelled from Italy. He Sicily in great poverty, about A. D.
wrote a great deal against St. Augus- 453.
tine, by whom he was refuted in works •
176 GOSPEL ACCORDING TO CHAP. IX.
shalt be able to cure not only him, but many more. In this
way then, He endeavoured to bring back to the faith, the
man who as yet speaks unfaithfully. There follows, And
straightway the father of the child cried out, and said with
tears. Lord, I believe; help thou mine unbelief. But if he
had already believed, saying, / believe, how is it that he
adds, help thou mine unbelief? We must say then that faith
is manifold, that one sort of faith is elementary, another
perfect; but this man, being but a beginner in believing,
prayed the Saviour to add to his virtue what was wanting.
Bede Bede ; For no man at once reaches to the highest point, but
1 sup* in holy living a man begins with the least things that he
may reach the great; for the beginning of virtue is dif-
ferent, from the progress and the perfection of it. Because
then faith mounts up through the secret inspiration of grace,
by the steps of its own merits'1, he who had not yet believed
perfectly was at once a believer and an unbeliever. Pseudo-
Jerome ; By this also we are taught that our faith is tottering,
if it lean not on the stay of the help of God. But faith by its
tears receives the accomplishment of its wishes; Wherefore
it continues, When Jesus saw that the multitude came run-
ning together, he rebuked the foul spirit, saying unto him,
Thou dumb and deaf spirit, 1 charge thee come out of him,
and enter no more into him. Theophyl. The reason that
He rebuked the foul spirit, when He saw the crowd running
together, was that he did not wish to cure him before the
multitude, that He might give us a lesson to avoid ostentation.
Vict. Pseudo-Chrys. And His rebuking him, and saying, I charge
Cat. in thee, is a proof of Divine power. Again, in that He says not
Marc, only, come out of him, but also enter no more into him, He
shews that the evil spirit was ready to enter again, because the
man was weak in faith, but was prevented by the command of
the Lord. It goes on, And the spirit cried, and rent him sore,
and came out of him ; and he was as one dead, insomuch that
h This sentence of Bede may be Thomas, their faithful disciple. He
considered to be an exposition of our defines a meritorious operation to be one
Lord's words: " for he that hath to him the reward of which is beyond the
shall be given ; and he that hath not nature of the worker ; so that merit
from him shall be taken even that implies the infusion of a supernatural
which he hath." The connection be- habit, that is, of grace, not only as its
tween grace and merit, as used by the efficient, but as its formal cause.
"Fathers, may be illustrated from St. Summa 1. Qu 62. Art. 4.
VER. 14 — 29. ST. MARK. 177
many said, He is dead. For the devil was not able to inflict
death upon him, because the true Life was come. Bede; Bede
But him, whom the unholy spirit made like unto death, the u ' S"IV
holy Saviour saved by the touch of His holy hand ; where-
fore it goes on, But Jesus took him by the hand, and lifted
him up, and he arose. Thus as the Lord had shewn Him-
self to be very God by the power of healing, so He
shewed that He had the very nature of our flesh, by the
manner of His human touch. The Manichgean1 indeed madly
denies that He was truly clothed in flesh ; He Himself,
however, by raising, cleansing, enlightening so many afflicted
persons by His touch, condemned his heresy before its
birth. It goes on: And when he was come into the house,
his disciples asked him privately, Why could not we cast him
out? Ckrys. They feared that perchance they had lost the chrys.
grace conferred upon them; for they had already received umsuP-
power over unclean spirits. It goes on : And he said unto
them, This kind can come forth by nothing but by prayer
and fasting. Theophyl. That is, the whole class of lunatics,
or simply, of all persons possessed with devils. Both
the man to be cured, and he who cures him, should fast ;
for a real prayer is offered up, when fasting is joined
with prayer, when he who prays is sober and not heavy with
food. Bede; Again, in a mystical sense, on high the Lord Bede
unfolds the mysteries of the kingdom to His disciples, but " p*
below He rebukes the multitude for their sins of unfaithful-
ness, and expels devils from those, who are vexed by them.
Those who are still carnal and foolish, He strengthens,
teaches, punishes, whilst He more freely instructs the perfect
concerning the things of eternity. Theophyl. Again, this
devil is deaf and dumb ; deaf, because he does not choose to
hear the words of God ; dumb, because he is unable to
teach others their duty. Pseudo- Jerome; Again, a sinner
foameth forth folly, gnash eth with anger, pineth away in
sloth. But the evil spirit tears him, when coming to salvation,
and in like manner those whom he would drag into his maw
1 " Their fundamental maxim of the of the Incarnation of our Lord, and as
intrinsic evil of matter and the de- a consequence of the reality of his
graded state of mind, which their whole life." Note a, upon St. Augus-
speculations on the birth after the flesh tine's Confessions, Oxf. Tr. p, 325.
brought with it involved the denial
VOL. II. N
178 GOSPEL ACCORDING TO CHAP. IX.
Bede he tears asunder by terrors and losses, as he did Job. Bede;
sup' For oftentimes when we try to turn to God after sin, our old
enemy attacks us with new and greater snares, which he does,
either to instil into us a hatred of virtue, or to avenge the
Greg, injury of his expulsion. Greg. But he who is freed from
30. the power of the evil spirit is thought to be dead; for
whosoever has already subdued earthly desires, puts to death
within himself his carnal mode of life, and appears to the
world as a dead man, and many look upon him as dead ; for
they who know not how to live after the Spirit, think that he
who does not follow after carnal pleasures is altogether dead.
Pseudo-Jerome ; Further, in his being vexed from his infancy,
the Gentile people is signified, from the very birth of whom the
vain worship of idols arose, so that they in their folly sacri-
ficed their children to devils. And for this reason it is said
that it cast him into the fire and into the water ; for some of the
Bede Gentiles worshipped fir§, others water. Bede; Or by this
1 sup* demoniac are signified those, who are bound by the guilt of
original sin, and coming into the world as criminals, are to
be saved by grace ; and by fire is meant the heat of anger,
by water, the pleasures of the flesh, which melt the soul by
their sweetness. But He did not rebuke the boy, who
suffered violence, but the devil, who inflicted it, because he
who desires to amend a sinner, ought, whilst he exterminates
his vice by rebuking and cursing it, to love and cherish the
man. Pseudo-Jerome ; Again, the Lord applies to the evil
spirit what he had inflicted on the man, calling him deaf
and dumb spirit, because he never will hear and speak what
the penitent sinner can speak and hear. But the devil,
quitting a man, never returns, if the man keep his heart with
the keys of humility and charity, and hold possession of
' muni- the gate of freedom ', The man who was healed became as
tatis < ofone dead for it is said to those who are healed, Ye are dead,
fastness »./..»•» *** •
an. and your life is hid with Christ in God. Theophyl. Again,
filer °" wnen Jesus, that is, the word of the Gospel, takes hold of the
Col.8,3. hand, that is, of our powers of action, then shall we be freed
from the devil. And observe that God first helps us, then it is
required of us that we do good; for which reason it is said that
Jesus raised him, in which is shewn the aid of God, and that he
Bede arose, in which is declared the zeal of man. Bede; Further,
ubi sup.
VKR. 30 37. ST. MARK. 179
our Lord, while teaching the Apostles how the worst devil is
to be expelled, gives all of us rules for our life ; that is, He
would have us know that all the more grievous attacks of evil
spirits or of men are to be overcome by fastings and prayers;
and again, that the anger of the Lord, when it is kindled for
vengeance on our crimes, can be appeased by this remedy
alone. But fasting in general is not only abstinence from
food, but also from all carnal delights, yea, from all vicious
passions. In like manner prayer taken generally, consists
not only in the words by which we call upon the Divine
mercy, but also in all those things which we do with the
devotedness of faith in obedience to our Maker, as the Apostle
testifies, when he says, Pray without ceasing. Pseudo- i Thess.
Jerome ; Or else, the folly which is connected with the soft- '
ness of the flesh, is healed by fasting ; anger and laziness
are healed by prayer. Each wound has its own medicine,
which must be applied to it ; that which is used for the heel
will not cure the eye ; by fasting, the passions of the body,
by prayer, the plagues of the soul, are healed.
30. And they departed thence, and passed through
Galilee ; and he would not that any man should know
it.
31. For he taught his disciples, and said unto
them, The Son of man is delivered into the hands of
men, and they shall kill him ; and after that he is
killed, he shall rise the third day.
32. But they understood not that saying, and were
afraid to ask him.
33. And he came to Capernaum : and being in the
house he asked them, What was it that ye disputed
among yourselves by the way ?
34. But they held their peace : for by the way
they had disputed among themselves, who should be
the greatest.
35. And he sat down, and called the twelve, and
saith unto them, If any man desire to be first, the
same shall be last of all, and servant of all.
N 2
180 GOSPEL ACCORDING TO CHAP. IX.
36. And he took a child, and set him in the midst
of them : and when he had taken him in his arms, he
said unto them,
37. Whosoever shall receive one of such children
in my name, receiveth me : and whosoever shall
receive me, receiveth not me, but him that sent me.
Theophyl. It is after miracles that the Lord inserts a dis-
course concerning His Passion, lest it should be thought that
He suffered because He could not help it ; wherefore it is
said, And they departed thence, and passed through Galilee:
and he would not thai any man should know it. For he taught
his disciples, and said unto them, The Son of man is delivered
Bede in into the hands of men, and they shall kill him. Bede ; He
IMF 3XC
3 39. always mingles together sorrowful and joyful things, that
sorrow should not by its suddenness frighten the Apostles,
but be borne by them with prepared minds. Theophyl.
After, however, saying what was sorrowful, He adds what
ought to rejoice them; wherefore it goes on: And after
that he is killed, he shall rise the third day ; in order that
we may learn that joys come on after struggles. There
follows: But they understood not that saying, and were
Bede afraid to ask him. Bede; This ignorance of the disciples
8up* proceeds not so much from slowness of intellect, as from love
for the Saviour, for they were as yet carnal, and ignorant of
the mystery of the cross, they could not therefore believe
that He whom they had recognised as the true God, was about
to die; being accustomed then to hear Him often talk in
figures, and shrinking from the event of His death, they
would have it, that something was conveyed figuratively in
those things, which he spoke openly concerning His betrayal
and passion. It goes on: And they came to Capernaum.
Pseudo-Jerome ; Capernaum means the city of consolation,
and agrees with the former sentence, which He had spoken :
And after that he is killed, he shall arise the third day.
There follows : And being in the house he asked them, What
Vict, was it that ye disputed among yourselves by the way? But
Cat.' in they held their peace. Pseudo-Chrys. Matthew however says,
Marc. t|iat the disciples came to Jesus, saying, Who is the greatest in
Matt.
18, I.
VER. 30 — 37. ST. MARK. 181
the kingdom of heaven ? The reason is, that he did not begin
the narrative from its commencement, but omitted our Saviour's
knowledge of the thoughts and words of His disciples; unless
we understand Him to mean, that even what they thought
and said, when away from Christ, was said unto Him, since
it was as well known to Him as if it had been said to Him.
It goes on : For by the way they had disputed among them- Luke
selves, who should be the greatest. But Luke says, that " the yulg'
thought entered into the disciples which of them should be
the greatest ;" for the Lord laid open their thought and intention
from their private discourse1 according to the Gospel narrative. ' \* *nt
Pseudo- Jerome; It was fit also that they should dispute con- x^tus
cerning the chief place by the way ; the dispute is like the place
where it is held; for lofty station is only entered upon to be quit-
ted : as long as a man keeps it, it is slippery, and it is uncertain
at what stage, that is, on what day, it will end. Bede; TheBede
reason why the dispute concerning the chief place arose amongst u lsup'
the disciples seems to have been, that Peter, James, and John,
were led apart from the rest into the mountain, and that
something secret was there entrusted to them, also that the
keys of the kingdom of heaven were promised to Peter,
according to Matthew. Seeing however the thoughts of the
disciples, the Lord takes care to heal the desire of glory by
humility ; for He first, by simply commanding humility, admo-
nishes them that a high station was not to be aimed at.
Wherefore it goes on : And he sat down, and called the twelve,
andsaith unto them, If any man desire to be first, the same shall
be last of all, and servant of all. Jerome; Where it is to
be observed, that the disciples disputed by the way concern^
ing the chief place, but Christ Himself sat down to teach
humility; for princes toil while the humble repose. Pseudo- Vict.
Chrys. The disciples indeed wished to receive honour at the c ^t. i n
hands of the Lord; they also had a desire to be made great by Maro.
Christ, for the greater a man is, the more worthy of honour
he becomes, for which reason He did not throw an obstacle
in the way of that desire, but brought in humility. Theo-
phyl. For His wish is not that we should usurp for ourselves
chief places, but that we should attain to lofty heights by
lowliness. He next admonishes them by the example of
a child's innocence ; wherefore there follows : And he took
182 GOSPEL ACCORDING TO CHAP. IX.
Vict, a child, and set him in the midst of them. Chrys. By the
Cat. in verv sight, persuading them to humility and simplicity ; for
Marc, this little one was pure from envy and vain glory, and from a
Chrys. desire of superiority. But He does not only say, If ye
Horn, in Decome such, ye shall receive a great reward, but also, if ye
58. will honour others, who are such for my sake. Wherefore
there follows : And when he had taken him in his arms, he
said unto them, Whosoever shall receive one of such
Bede children in my name, receiveth me. Bede ; By which, He
11 lsup* either simply shews, that those who would become greater
must receive the poor of Christ in honour of Him, or
He would persuade them to be in malice children, to keep
simplicity without arrogance, charity without envy, devoted-
ness without anger. Again, by taking the child into His
arms, He implies that the lowly are worthy of His embrace
and love. He adds also, In my name, that they might, with
the fixed purpose of reason, follow for His name's sake that
mould of virtue to which the child keeps, with nature for his
guide. And because He taught that He Himself was re-
ceived in children, lest it should be thought that there was
nothing in Him but what was seen, he added, And whosoever
shall receive me, receiveth not me, but Him that sent me;
thus wishing, that we should believe Him to be of the same
nature and of equal greatness with His Father. Theophyl.
See, how great is humility, for it wins for itself the indwelling
of the Father, and of the Son, and also of the Holy Ghost.
38. And John answered him, saying, Master, we
saw one casting out devils in thy name, and he fol-
loweth not us : and we forbad him, because he follow-
eth not us.
39. But Jesus said, Forbid him not : for there is
no man which shall do a miracle in my name, that
can lightly speak evil of me.
40. For he that is not against us is on our part.
41. For whosoever shall give you a cup of water to
drink in my name, because ye belong to Christ, verily
I say unto you, he shall not lose his reward.
VER. 38 42. ST. MARK. 183
42. And whosoever shall offend one of these little
ones that believe in me, it is better for him that a
millstone were hanged about his neck, and he were
cast into the sea.
Bede ; John, loving the Lord with eminent devotion, Bede
thought that He who performed an office to which He had u ' sup*
no right was to be excluded from the benefit of it. Where-
fore it is said, And John answered him, saying, Master, we
saw one casting out devils in thy name, and he followeth not
us: and we forbad him, because he followeth not us. Pseudo- "Vict.
Chrys. For many believers received gifts, and yet were c°t. in
not with Christ, such was this man who cast out devils ;Marc-
for there were many of them deficient in some way ; some
were pure in life, but were not so perfect in faith ; others again,
contrariwise. Theophyl. Or again, some unbelievers, seeing
that the name of Jesus was full of virtue, themselves used
it, and performed signs, though they were unworthy of Divine
grace; for the Lord wished to extend His name even by the
unworthy. Pseudo-Chrys. It was not from jealousy or envy, Vict.
however, that John wished to forbid him wTho cast out devils, cat in
but because he wished that all, who called on the name of Marc.
the Lord, should follow Christ, and be one body with His
disciples. But the Lord, however unworthy they who per-
form the miracles maybe, incites others by their means to be-
lieve on Him, and induces themselves by this unspeakable grace
to become better. Wherefore there follows : But Jesus said,
Forbid him not. Bede; By which He shews that no one is Bede
to be driven away from that partial goodness which helllsup'
possesses already, but rather to be stirred up to that which
he has not as yet obtained. Pseudo-Chrys. In conformity Vict,
to this, He shews that he is not to be forbidden, adding im- £n** „e
7 . Cat. in
mediately after, For there is no man which shall do a miracle Marc.
in my name, that can lightly speak evil of me. He says
lightly, to meet the case of those who fell into heresy, such as
were Simon and Menander, and Cerinthusk; not that they did
miracles in the name of Christ, but by their deceptions had the
appearance of doing them. But these others, though they do
k Irensus, cont. Ha^r. 2, 31. seems were done by magic through the aid of
to imply that the early heretics actually the devil, and were not works of
worked wonders, but that these differed mercy ; he contrasts with these the
from Christian miracles in that they ecclesiastical miracles of his day.
184 GOSPEL ACCORDING TO CHAP. IX.
not follow us, cannot however set themselves to say any thing
against us, because they honour My name by working miracles.
Theophyl. For how can he speak evil of Me, who draws glory
from My name, and works miracles by the invocation of this
very name. There follows, For he that is not against you is on
Aug.de your part. Aug. We must take care that this saying of the
Evan. Lord appear not to be contrary to that, where He says, He who
h b- is not with me is against me. Or will any one say that the dif-
23. ' ference lies in that here He says to His disciples, For he that
is not against you is on your part, but in the other He speaks
of Himself, He who is not with me is against me? As if
indeed it were possible1 that he who is joined to Christ's dis-
ciples, who are as His members, should not be with Him. How
Matt, if it were so, could it be true that he that receiveth you
receiveth me f Or how is he not against Him, who is against
Lukeio, His disciples ? Where then will be that saying, He who despiseth
you, despiseth me ? But surely what is implied is, that a man
is not with Him in as far as he is against Him, and is not
against Him in as far as he is with Him. For instance, he
who worked miracles in the name of Christ, and yet did not
join himself to the body of His disciples, in as far as he
worked the miracles in His name, was with them, and was not
against them: again, in that he did not join their society,
he was not with them, and was against them. But be-
cause they forbade his doing that in which he was with
them, the Lord said unto them, Forbid him not ; for they
ought to have forbidden his being without their society, and
thus to have persuaded him of the unity of the Church, but
they should not have forbidden that in which he was with them,
that is, his commendation of the name of their Lord and Master
by the expulsion of devils. Thus the Church Catholic does
not disapprove in heretics the sacraments, which are com-
mon, but she blames their division, or some opinion of
theirs adverse to peace and to truth ; for in this they are
Vict, against us. Pseudo-Chrys. Or else, this is said of those
Cat. in wno believe on Him, but nevertheless do not follow Him from
Marc, the looseness of their lives. Again, it is said of devils,
who try to separate all from God, and to disperse His
1 St. Augustine has here quasi vero also been found in an old edition of
instead of quasi non, which hardly the Catena Aurea, A.D. 1417.
makes sense ; the latter reading has
VER. 38 42. ST. MARK. 185
congregation. There follows, For whosoever shall give
you a cup of cold ivater to drink in my name, because
ye belong to Christ, verily I say unto you, he shall not
lose his reward. Theophyl. Not only will I not forbid
him who works miracles in My name, but also whosoever
shall give you the smallest thing for My name's sake, and
shall receive you, not on account of human and worldly favour,
but from love to Me, shall not lose his reward. Aug. By Aug. de
which He shews, that he of whom John had spoken was not so Evan. 4
far separated from the fellowship of the disciples, as to reject 6*
it, as a heretic, but as men are wont to hang back from receiv-
ing the Sacraments of Christ, and yet favour the Christian name,
so as even to succour Christians, and do them service only
because they are Christians. Of these He says they shall not
lose their reward ; not that they ought already to think them-
selves secure on account of this good will which they have
towards Christians, without being washed with His baptism,
and incorporated in His unity, but that they are already so
guided by the mercy of God, as also to attain to these, and thus
to go away from this life in security. Pseudo-Chrys. And Vict,
that no man may allege poverty, He mentions thatcat'in
of which none can be destitute, that is, a cup of cold Marc,
water, for which also he will obtain a reward ; for it is
not the value of the gift, but the dignity of those who receive
it, and the feelings of the giver, which makes a work worthy
of reward. His words shew that His disciples are to be
received, not only on account of the reward, which he who re-
ceives them obtains, but also, because he thus saves himself
from punishment. There follows: And whosoever shall offend
one of these little ones that believe in me, it is better for him
that a millstone were hanged about his neck, and he were
cast into the sea: as though He would say,1 All who honour you ! vid.
for My sake have their reward, so also those who dishonour Hom!in
you, that is, offend you, shall receive the worst of vengeance. Matt.
Further, from things which are palpable to us, He describes
an intolerable torment, making mention of a millstone, and
of being drowned ; and He says not, let a millstone be
hanged about his neck, but, it is better for him to suffer this,
shewing by this that some more heavy evil awaits him. But
He means by little ones that believe on Me, not only those
186 GOSPEL ACCORDING TO CHAP. IX.
who follow Him, but those who call upon His name, those also
who offer a cup of cold water, though they do not any greater
works. Now He will have none of these offended or plucked
away; for this is what is meant by forbidding them to call
Bede upon His name. Bede ; And fitly the man who is offended is
sup* called a little one, for he who is great, whatever he may suffer,
departs not from the faith ; but he who is little and weak in
mind looks out for occasions of stumbling. For this reason
we must most of all look to those who are little ones in
the faith, lest by our fault they should be offended, and go back
Greg, in from the faith, and fall away from salvation. Greg. We
i.ZHom. must observe, however, that in our good works we must
7. sometimes avoid the offence of our neighbour, sometimes
look down upon it as of no moment. For in as far as we can
do it without sin, we ought to avoid the offence of our neigh-
bour; but if a stumblingblock is laid before men in what
concerns the truth, it is better to allow the offence to arise,
Greg.de than that the truth should be abandoned. Greg. Mystically
past. by a millstone is expressed the tedious round and toil
p. i.e. 2. 0f a secular life, and by the depths of the sea, the worst
damnation is pointed out. He who therefore, after having
been brought to a profession of sanctity, destroys others,
either by word or example, it had been indeed better for
him that his worldly deeds should render him liable to
death, under a secular garb, than that his holy office should
hold him out as an example for others in his faults, because
doubtless if he had fallen alone, his pain in hell would have
been of a more endurable kind.
43. And if thy hand offend thee, cut it off: it is
better for thee to enter into life maimed, than having
two hands to go into hell, into the fire that never
shall be quenched :
44. Where their worm dieth not, and the fire is not
quenched.
45. And if thy foot offend thee, cut it off: it is
better for thee to enter halt into life, than having two
feet to be cast into hell, into the fire that never shall
be quenched:
VER. 43 — 50. ST. MARK. 187
46. Where their worm dieth not,, and the fire is not
quenched.
47. And if thine eye offend thee, pluck it out : it
is better for thee to enter into the kingdom of God
with one eye, than having two eyes to be cast into
hell fire :
48. Where their worm dieth not, and the fire is
not quenched.
49. For every one shall be salted with fire, and
every sacrifice shall be salted with salt.
50. Salt is good : but if the salt have lost his
saltness, wherewith will ye season it ? Have salt in
yourselves, and have peace one with another.
Bede ; Because the Lord had taught us not to offend Bede
those who believe on Him, He now as next in order warns ubisup*
us how much we should beware of those who offend us,
that is, who by their words or conduct strive to drag us into
the perdition of sin ; wherefore He says, And if thy hand offend
thee, cut it off. Chrys. He says not this of our limbs, but of Chrys.
our intimate friends, whom as being necessary to us we look JJ°™' in
upon as our limbs ; for nothing is so hurtful as mischievous 59-
society. Bede ; That is, He calls by the name of hand, our Bede
intimate friend, of whose aid we daily stand in need ; but if ubl sup*
such an one should wish to do us a hurt in what concerns
our soul, he is to be driven away from our society, lest by
choosing a portion in this life with one who is lost, we should
perish together with him in that which is to come. Where-
fore there follows, It is better for thee to enter into life
maimed, than having two hands to enter into hell. Gloss. Gloss.
By maimed He means, deprived of the help of some friend, nor
for it is better to enter into life without a friend, than to go with
him into hell. Pseudo-Jerome; Or else, It is better for thee
to enter into life maimed, that is, without the chief place,
for which you have wished, than having two hands to go into
eternal fire. The two hands for high station are humility and
pride; cut off' pride, keeping to the estate of lowliness. Vict.
Pseudo-Chrys. Then He introduces the witness of pro- ^t' e
Marc.
188 GOSPEL ACCORDING TO CHAP. IX.
isa. 66 phecy from the prophet Isaiah, saying, Where their worm
24. dieth not, and the fire is not quenched. He says not this of a
visible worm, but He calls conscience, a worm, gnawing the
soul for not having done any good thing; for each of us shall
be made his own accuser, by calling to mind what he has done
Bede in this mortal life, and so their worm remains for ever. Bede ;
And as the worm is the pain which inwardly accuses, so the
fire is a punishment which rages without us; or by the
worm is meant the rottenness of hell, by the fire, its heat.
Aug. de Aug. But those who hold that both of these, namely, the
pj' fire and the worm, belong to the pains of the soul, and not
xxi. 9. of the body, say also that those who are separated from the
kingdom of God are tortured, as with fire, by the pangs of a
soul, repenting too late, and hopelessly ; and they not unfitly
contend that fire may be put for that burning grief, as says the
2 Cor. Apostle, Who is offended, and I burn not ? They also think
11,29. that by the worm must be understood the same grief, as is
prov# said: As a moth destroys a garment, and a worm wood, so
25,20. grief tortures the heart of man. All those who hesitate not to
affirm that there will be pain both of body and soul in that
punishment, affirm that the body is burnt by the fire. But
although this is more credible, because it is absurd that there
either the pains of body or of soul should be wanting, still I
think that it is easier to say that both belong to the body
than that neither ; and therefore it seems to me that Holy
Scripture in this place is silent about the pains of the soul,
because it follows that the soul also is tortured in the pains
of the body. Let each man therefore choose which he will,
either to refer the fire to the body, the worm to the soul, the
one properly, the other in a figure, or else both properly to
the body; for living things may exist even in fire, in burnings
without being wasted, in pain without death, by the won-
drous power of the Almighty Creator. It goes on : And
if thy foot offend thee, cut it off: it is better for thee to
enter halt into life, than having two feet to be cast into
hell, into the fire that never shall be quenched; where their
Bede worm dieth not, and the fire is not quenched. Bede; A
sup. frjen(j js cai]ed a foot, on account of its service in going
about for us, since he is as it were ready for our use. It goes
on: And if thine eye offend thee, pluck it out: it is better
VER. 43 50. ST. MARK. 189
for thee to enter into the kingdom of God with one eye, than
having two eyes to be cast into hell fire; ivhere their worm
dieth not, and the fire is not quenched. A friend who is
useful, and anxious, and sharp in perception, is called an eye.
Aug. Here truly it appears that they who do acts of Aug. de
devotedness in the name of Christ, even before they haveE°"„
joined themselves to the company of Christians, and have4)6-
been washed in the Christian Sacraments, are more useful
than those who though already bearing the name of Chris-
tians, by their doctrine drag their followers with them-
selves into everlasting punishment ; whom also under the
name of members of the body, He orders, as an offending
eye or hand, to be torn from the body, that is, from the fel-
lowship itself of unity, that we may rather come to ever-
lasting life without them, than with them go into hell.
But the separation of those who separate themselves from
them consists in the very circumstance of their not yielding
to them, when they would persuade them to evil, that is, offend
them. If indeed their wickedness becomes known to all the
good men, with whom they are connected, they are al-
together cut off from all fellowship, and even from partaking
in the heavenly Sacraments. If however they are thus known
only to the smaller number, whilst their wickedness is un-
known to the generality, they are to be tolerated in
such a way that we should not consent to join in their
iniquity, and that the communion of the good should not be
deserted on their account. Bede; But because the LordBede
had three times made mention of the worm and the fire, thatubl sup*
we might be able to avoid this torment, He subjoins, For
every one shall be salted with fire. For the stink of worms
always arises from the corruption of flesh and blood, and
therefore fresh meat is seasoned with salt, that the moisture of
the blood may be dried off, and so it may not breed worms.
And if, indeed, that which is salted with salt, keeps off
the putrefying worm, that which is salted with fire, that is,
seasoned again with flames, on which salt is sprinkled, not
only casts off worms, but also consumes the flesh itself.
Flesh and blood therefore breed worms, that is, carnal
pleasure, if unopposed by the seasoning of continence, pro-
duces everlasting punishment for the luxurious; the stink of
190 GOSPEL ACCORDING TO CHAP. IX.
which if any man would avoid, let him take care to chasten
his body with the salt of continence, and his mind with the
seasoning of wisdom, from the stain of error and vice. For
salt means the sweetness of wisdom, and fire, the grace of
the Holy Spirit. He says therefore, Every one shall be
salted with fire, because all the elect ought to be purged by
spiritual wisdom, from the corruption of carnal concupiscence.
Or else, the fire is the fire of tribulation, by which the
patience of the faithful is proved, that it may have its perfect
Vict. work. Pseudo-Chrys. Similar to this is that which the Apostle
Cat" in says, And the fire shall try every man's work of what sort it
Marc. is. Afterwards he brings in a witness from Leviticus : which
3 13. says? And every oblation of thy meat offering shalt thou
Lev. 2, season with salt. Pseu do -Jerome ; The oblation of the Lord
is the race of man, which is here salted by means of wisdom,
whilst the corruption of blood, the nurse of rottenness, and
the mother of worms, is being consumed, which there also shall
Bede be tried by the purgatorial firem. Bede; We may also under-
sup* stand the altar to be the heart of the elect, and the victims
and sacrifices to be offered on the altar are good works.
But in all sacrifices salt ought to be offered, for that is not a
good work which is not purged by the salt of wisdom from
all corruption of vain glory, and other evil and superfluous
v. Vict, thoughts. Pseudo-Chrys. Or else it is meant, that every gift
Cat in °f our victim, which is accompanied by prayer and the assisting
Luke of our neighbour, is salted with that divine fire, of which it
]() AQ . m
is said, / am come to send fire on earth. Concerning which
it is added: Salt is good; that is, the fire of love. But if
the salt have lost his saltness, that is, is deprived of itself,
and that peculiar quality, by which it is called good, where-
with ivill ye season it? For there is salt, which has saltness,
that is, which has the fulness of grace; and there is salt,
which has no saltness, for that which is not peaceful is salt
Bede unseasoned. Bede; Or the good salt is the frequent hearing
ubi sup. Qf Q0(j's WOrd, and the seasoning the hidden parts of the
heart with the salt of spiritual wisdom. Theophyl. For as
salt preserves flesh, and suffers it not to breed worms, so also
the discourse of the teacher, if it can dry up what is evil,
01 On the subject of the purgatorial note i, and Chrysost. de Statuis, vi. 15.
fire, vid. Fleury's Hist. xix. 31. p. 102. p. 130. note c. Oxf. tr.
VER. 43 50. ST. MARK. 191
constrains carnal men, and suffers not the undying worm to grow
up in them. But if it be without saltness, that is, if its virtue of
drying up and preserving be gone, with what shall it be salted ?
Pseudo-Chrys. Or, according to Matthew, the disciples of v. Vict.
Christ are the salt, which preserves the whole world, resisting cat.
the rottenness which proceeds from idolatry and sinful fornica-
tion. For it may also be meant, that each of us has salt, in as
far as he contains in himself the graces of God. Wherefore also
the Apostle joins together grace and salt, saying, Let your Col.4,6.
speech be always with grace, seasoned with salt. For salt
is the Lord Jesus Christ, Who was able to preserve the whole
earth, and made many to be salt in the earth : and if any of
these be corrupted, (for it is possible for even the good to be
changed into corruption,) they are worthy to be cast out.
Pseudo-Jerome ; Or otherwise ; That salt is saltless which
loves the chief place, and dares not rebuke others. Where-
fore there follows, Have salt in yourselves, and have peace one
with another. That is, let the love of your neighbour
temper the saltness of rebuke, and the salt of justice season
the love of your neighbour. Greg. Or this is said against Greg,
those whom greater knowledge, while it raises above their pagtcura
neighbours, cuts off from the fellowship of others; thus theiii-c.22.
more their learning increases, the more they unlearn the virtue
of concord. Greg. He also who strives to speak with wisdom Ibid. ii.
should be greatly afraid, lest by his eloquence the unity of
his hearers be thrown into confusion, lest, while he would
appear wise, he unwisely cut asunder the bonds of unity.
Theophyl. Or else, he who binds himself to his neighbour by
the tie of love, has salt, and in this way peace with his neigh-
bour. Aug. Mark relates that the Lord said these thingsAug.de
consecutively, and has put down some things omitted by;^"^
every other Evangelist, some which Matthew has also
related, others which both Matthew and Luke relate, but on
other occasions, and in a different series of events. Where-
fore it seems to me that our Lord repeated in this place dis-
courses which He had used in other places, because they
were pertinent enough to this saying of His, by which He
prevented their forbidding miracles to be wrought in His
name, even by him who followed Him not together with
His disciples.
CHAP. X.
1. And he arose from thence, and cometh into the
coasts of Judaea by the farther side of Jordan : and
the people resort unto him again ; and, as he was
wont, he taught them again.
2. And the Pharisees came to him, and asked him,
Is it lawful for a man to put away his wife? tempting
him.
3. And he answered and said unto them, What did
Moses command you?
4. And they said, Moses suffered to write a bill of
divorcement, and to put her away.
5. And Jesus answered and said unto them, For
the hardness of your heart he wrote you this precept.
6. But from the beginning of the creation God
made them male and female.
7. For this cause shall a man leave his father and
mother, and cleave to his wife ;
8. And they twain shall be one flesh : so then they
are no more twain, but one flesh.
9. What therefore God hath joined together, let
not man put asunder.
10. And in the house his disciples asked him again
of the same matter.
11. And he saith unto them, Whosoever shall put
away his wife, and marry another, committeth adultery
against her.
VER. 1 — 12. GOSPEL ACCORDING TO ST. MARK. 193
12. And if a woman shall put away her husband,
and be married to another, she committeth adul-
tery.
Bede; Up to this time Mark hath related what our Lord^ede
said and did in Galilee ; here he begins to relate what He 3, 40.
did, taught, or suffered in Judaea, and first indeed across the
Jordan on the east; and this is what is said in these words:
And he arose from thence, and cometh into the coasts of
Judcea, by the farther side of Jordan ; then also on this
side Jordan, when He came to Jericho, Bethany, and Jerusa-
lem. And though all the province of the Jews is generally
called Judaea, to distinguish it from other nations, more
especially, however, its southern portion was called Judaea, to
distinguish it from Samaria, Galilee, Decapolis, and the other
regions in the same province. Theophyl. But He enters
the region of Judaea, which the envy of the Jews had often
caused Him to leave, because His Passion was to take place
there. He did not, however, then go up to Jerusalem, but
to the confines of Judaea, that He might do good to the multi-
tudes, who were not evil; for Jerusalem was, from the malice
of the Jews, the worker of all the wickedness. Wherefore it
goes on : And the people resort unto him again, and, as he was
wont, he taught them again. Bede; Mark the difference of Bede
temper in the multitude and in the Pharisees. The former meet u 1 sup*
together, in order to be taught, and that their sick may be
healed, as Matthew relates ; the latter come to Him, to Matt.
try to deceive their Saviour by tempting Him. Wherefore 19' 2*
there follows, And the Pharisees came to him, and asked him,
Is it lawful for a man to put aw ay his wife? tempting Him.
Theophyl. They come to Him indeed, and do not quit Him,
lest the multitudes should believe on Him; and by continually
coming to Him, they thought to bring Him into difficulty,
and to confuse Him by their questions. For they proposed
to Him a question, which had on either side a precipice, so
that whether He said that it was lawful for a man to put away
his wife, or that it was not lawful, they might accuse Him,
and contradict what He said, out of the doctrines of Moses.
Christ, therefore, being Very Wisdom, in answering their
vol. 11. o
194 GOSPEL ACCORDING TO CHAP. X.
vict. question, avoids their snares. Chrys. For being asked,
Cat. in whether it is lawful, he does not immediately reply, it is not
Marc, lawful, lest they should raise an outcry, but He first wished
Chrys. them to answer Him as to the sentence of the law, that they
62°m Dv their answer might furnish Him with what it was right to
say. Wherefore it goes on, And he answered and said unto
them, What did Moses command you? And afterwards, And
they said, Moses suffered to write a bill of divorcement, and
to put her away. They put forward indeed this that Moses
had said either on account of the question of our Saviour, or
wishing to excite against Him a multitude of men. For di-
vorce was an indifferent thing among the Jews, and all prac-
Aug. tised it, as though it were permitted by the law. Aug. It
de Con. makes nothing, however, to the truth of the fact, wrhether, as
Evan. 11. °7 7
62. Matthew says, ' they themselves addressed to the Lord the
ap^Auff. question concerning the bill of divorcement, allowed to them
by Moses, on our Lord's forbidding the separation, and
confirming His sentence from the law, or whether it was in
answer to a question of His, that they said this concerning the
command of Moses, as Mart here says. For His wish was to
give them no reason why Moses permitted it, before they
themselves had mentioned the fact; since then the wrish of the
parties speaking, which is what the words ought to express, is in
either way shewn, there is no discrepancy, though there be a
difference in the way of relating it. It may also be meant
that, as Mark expresses it, the question put to them by the Lord,
What did Moses command? was in answer to those who had
previously asked His opinion concerning the putting away
of a wife ; and when they had replied that Moses permitted
them to write a bill of divorcement, and to put her away,
Matt. His answer was concerning that same law, given by Moses,
how God instituted the marriage of a male, and a female,
saying those things which Matthew relates; on hearing which
they again rejoined what they had replied to Him when He
Aug first asked them, namely, Why then did Moses command? Aug.
Faugt Moses, however, was against a man's dismissing his wife, for he
xix. 26. interposed this delay, that a person whose mind was bent on se-
paration, might be deterred by the writing of the bill, and desist ;
particularly, since, as is related, among the Hebrews, no one
was allowed to write Hebrew characters but the scribes. The
VER. 1 — 12. ST. MARK. 195
law therefore wished to send him, whom it ordered to give a
bill of divorcement, before he dismissed his wife, to them,
who ought to be wise interpreters of the law, and just oppo-
nents of quarrel. For a bill could only be written for him
by men, who by their good advice might overrule him, since
his circumstances and necessity had put him into their
hands, and so by treating between him and his wife they might
persuade them to love and concord. But if a hatred
so great had arisen that it could not be extinguished
and corrected, then indeed a bill was to be written, that he
might not lightly put away her who was the object of his
hate, in such a way as to prevent his being recalled to the
love, which he owed her by marriage, through the persuasion
of the wise. For this reason it is added, For the hardness
of your heart, he wrote this precept ; for great was the
hardness of heart which could not be melted or bent to the
taking back and recalling the love of marriage, even by the
interposition of a bill in a way which gave room for the just
and wise to dissuade them. Pseudo-Chrys. Or else, it is said, Cat. in
For the hardness of your hearts, because it is possible for a J??rc*
soul purged from desires and from anger to bear the worst
of women; but if those passions have a redoubled force over
the mind, many evils will arise from hatred in marriage.
Thus then, He saves Moses, who had given the law, from Chrys.
their accusation, and turns the whole upon their head. sup'
But since what He had said was grievous to them, He
at once brings back the discourse to the old law, saying,
But from the beginning of the creation, God made them
male and female. Bede ; He says not male and females, Bede
which the sense would have required had it referred to the ubl sup*
divorce of former wives, but male and female, so that they
might be bound by the tie of one wife. Chrys. If however Chrys.
he had wished one wife to be put away and another to be brought sup*
in, He would have created several women. Nor did God only
join one woman to one man, but He also bade a man quit his
parents and cleave to his wife. Wherefore it goes on : And
he said, (that is, God said by Adam,) For this cause shall a
man leave his father and mother, and cleave to his wife.
From the very mode of speech, shewing the impossibility of
severing marriage, because He said, He shall cleave. Bede; Bede
o 2 ubi SUP-
196 GOSPEL ACCORDING TO CHAP. X.
And in like manner, because He says, he shall cleave to his
wife, not wives. It goes on : And they twain shall be one
Chrys. flesh. Chrys. Being framed out of one root, they will join
u 1 sup' into one body. It goes on : So then they are no more twain,
Bede &ut one flesh. Bede ; The reward then of marriage is of
ubi sup. £W0 to become one flesh. Virginity being joined to the
Chrys. Spirit, becomes of one spirit. Chrys. After this, bringing
ubi sup. forward an awful argument, He said not, do not divide,
but He concluded, What therefore God hath joined to-
Aug. gether, let not man put asunder. Aug. Behold the Jews
pnt* are convinced out of the books of Moses, that a wife is
xix. 29. not to be put away, while they fancied that in putting her
away, they were doing the will of Moses. In like manner
from this place, from the witness of Christ Himself, we
know this, that God made and joined male and female,
for denying which the Manichees are condemned, resisting
now not the books of Moses, but the Gospel of Christ.
Bede Bede ; What therefore God hath conjoined by making
up* one flesh of a man and a woman, that man cannot separate,
but God alone. Man separates, when we dismiss the first
wife because we desire a second; but it is God who
l Cor. 7 separates, when by common consent, for the sake of
5. 29. serving God, we so have wives as though we had none.
Chrys. "Chrys. But if two persons, whom God has joined together,
non occ. are no^ ^0 ^e separated ; much more is it wrong to separate
from Christ, the Church, which God has joined to Him.
Theophyl. But the disciples were offended, as not being
fully satisfied with what had been said ; for this reason they
again question Him, wherefore there follows, And in the
house, his disciples asked him again of the same matter.
Pseudo-Jerome; This second question is said to be asked
again by the Apostles, because it is on the subject of wThich
Gloss, the Pharisees had asked Him, that is, concerning the state of
non occ. marriage ; and this is said by Mark in his own person. Gloss.
Ecclus. For a repetition of a saying of the Word, produces not weari-
24, 29. uesSj biit thirst and hunger; wherefore it is said, They that eat
me shall yet be hungry, and they that drink me shall yet be
p The same sort of comment is to be 9. Auct. Op. Imperfecti inloc. Theo-
found in Origen, in Matt. torn. 14, 17. phyl. in Matt. 19.
Hil. in Matt. 19. Amor, in Luc. 8,
VER. 13 — 16'. ST. MARK. 197
thirsty ; for the tasting of the honied words of wisdom
yields all manner of savour to them who love her. Wherefore
the Lord instructs His disciples over again ; for it goes on,
And he saith imto them, Whosoever shall put away his wife
and marry another, committeth adultery upon her. Pseudo- Vict.
Chrys. The Lord calls by the name of adultery cohabitation c"t.' in
with her who is not a man's wife ; she is not, however, a wife, Marc,
whom a man has taken to him, after quitting his first; and for this
reason he commits adultery upon her, that is, upon the second,
whom he brings in. And the same thing is true in the case of the
woman ; wherefore it goes on, And if a woman shall put away
her husband, and marry another, she committeth adultery ;
for she cannot be joined to another as her own husband, if she
leave him who is really her own husband. The law in-
deed forbade what was plainly adultery; but the Saviour forbids
this, which was neither plain, nor known to all, though it was
contrary to nature. Bede ; In Matthew it is more fully ex- Bede
pressed, Whosoever shall put away his wife, except it be for VattUP'
fornication. The only carnal cause then is fornication ; the 19> 9-
only spiritual cause is the fear of God, that a man should
put away his wife to enter into religion0, as we read that many
have done. But there is no cause allowed by the law of God
for marrying another, during the lifetime of her who is quitted.
Pseudo-Chrys. There is no contrariety in Matthew's relating Vict,
that He spoke these words to the Pharisees, though Mark says cat'in
that they were spoken to the disciples ; for it is possible that Marc.
He may have spoken them to both.
13. And they brought young children to him, that
he should touch them : and his disciples rebuked
those that brought them.
14. But when Jesus saw it, he was much displeased,
and said unto them, Suffer the little children to come
unto me, and forbid them not : for of such is the
kingdom of God.
0 Husbands and wives have never dentally given many instances of
been allowed to take monastic vows married persons thus giving up the
without mutual consent, v. Bingham, world,
book 7. c. 3. where also are inci-
198 GOSPEL ACCORDING TO CHAP. X.
15. Verily I say unto you, Whosoever shall not
receive the kingdom of God as a little child, he shall
not enter therein.
16. And he took them up in his arms, put his
hands upon them, and blessed them.
Theoppiyl. The wickedness of the Pharisees in tempting
Christ, has been related above, and now is shewn the great
faith of the multitude, who believed that Christ conferred a
blessing on the children whom they brought to Him, by the
mere laying on of His hands. Wherefore it is said : And they
brought young children to him, that he might touch them.
Chrys. Chrys. But the disciples, out of regard for the dignity of Christ,
ubi sup. forbade those who brought them. And this is what is added :
And his disciples rebuked those tvho brought them. But our
Saviour, in order to teach His disciples to be modest in their
ideas, and to tread under foot worldly pride, takes the
children to Him, and assigns to them the kingdom of God :
wherefore it goes on : And he said unto them, Suffer little
Orig. m children to come unto me, and forbid them not. Origen ;
tom! xv. If any of those who profess to hold the office of teaching1 in
7- t the Church should see a person bringing to them some of
x„nv the foolish of this world, and low born, and weak, who for
ap.Ong. tbis reason are called children and infants, let him not
forbid the man who offers such an one to the Saviour, as
though he were acting without judgment. After this He
exhorts those of His disciples who are already grown to full
stature to condescend to be useful to children, that they may be-
\ Cor. come to children as children, that they may gain children ;
9,22. for ne Himself, when He was in the form of God, hum-
bled Himself, and became a child. On which He adds :
Chrys. For of such is the kingdom of heaven. Chrys. For
^' indeed the mind of a child is pure from all passions, for
which reason, we ought by free choice to do those works,
which children have by nature. Theophyl. Wherefore He
says not, for of these, but of such is the kingdom of God,
that is, of persons who have both in their intention and their
work tbe-harmlessness and simplicity which children have by
nature For a child floes not hate, does nothing of evil
VER. 17 — 27. ST. MARK. 199
intent, nor though beaten does he quit his mother; and
though she clothe him in vile garments, prefers them to
kingly apparel; in like manner he, who lives according to the
good ways of his mother the Church, honours nothing before
her, nay, not pleasure, which is the queen of many; where-
fore also the Lord subjoins, Verily I say unto you, Whoso-
ever shall not receive the kingdom of God as a little child,
he shall not enter therein. Bede; That is, if ye have notBede
innocence and purity of mind like that of children, ye cannot u ! sup*
enter into the kingdom of heaven. Or else, we are ordered to
receive the kingdom of God, that is, the doctrine of the
Gospel, as a little child, because as a child, when he is
taught, does not contradict his teachers, nor put together
reasonings and words against them, but receives with faith
what they teach, and obeys them with awe, so we also are to
receive the word of the Lord with simple obedience, and
without any gainsaying. It goes on : And he took them
up in his arms, put his hands upon them, and blessed them.
Pseudo-Chrys. Fitly does He take them up into His arms to vict.
bless them, as it were, lifting into His own bosom, andrecon- £nt,.e
. ,- T. . • . Cat. in
cilmg Himself to His creation, which in the beginning fell Marc,
from Him, and was separated from Him. Again, He puts
His hands upon the children, to teach us the working of His
divine power ; and indeed, He puts His hands upon them,
as others are wont to do, though His operation is not as that of
others, for though He was God, He kept to human ways
of acting, as being very man. Bede; Having embraced Bede
the children, He also blessed them, implying that the lowly ubi SUP*
in spirit are worthy of His blessing, grace, and love.
17. And when he was gone forth into the way,
there came one running, and kneeled to him, and
asked him, Good Master, what shall I do that I may
inherit eternal life ?
18. And Jesus said unto him, Why callest thou
me good ? there is none good but one, that is, God.
19. Thou knowest the commandments, Do not
commit adultery, Do not kill, Do not steal, Do not
200 GOSPEL ACCORDING TO CHAP. X.
bear false witness, Defraud not, Honour thy father
and mother.
20. And he answered and said unto him, Master,
all these have I observed from my youth.
21. Then Jesus beholding him loved him, and said
unto him, One thing thou lackest : go thy way, sell
whatsoever thou hast, and give to the poor, and thou
shalt have treasure in heaven : and come, take up
the cross, and follow me.
22. And he was sad at that saying, and went away
grieved : for he had great possessions.
23. And Jesus looked round about, and saith unto
his disciples, How hardly shall they that have riches
enter into the kingdom of God !
24. And the disciples were astonished at his words,
But Jesus answereth again, and saith unto them,
Children, how hard is it for them that trust in riches
to enter into the kingdom of God !
25. It is easier for a camel to go through the eye
of a needle, than for a rich man to enter into the
kingdom of God.
26. And they were astonished out of measure,
saying among themselves, Who then can be saved ?
27. And Jesus looking upon them saith, With men
it is impossible, but not with God : for with God all
things are possible.
Bede Bede ; A certain man had heard from the Lord that only
Slip' they who are willing to be like little children are worthy to
enter into the kingdom of heaven, and therefore he desires
to have explained to him, not in parables, but openly, by the
merits of what works a man may attain everlasting life.
Wherefore it is said : And when he was gone forth into the
way, there came one running, and kneeled to him, and asked
him, Good Master, what shall I do that I may inherit eternal
life f Theophyl. I wonder at this young man, who when
all others come to Christ to be healed of their infirmities,
VEIL 17 27. ST. MARK. 201
begs of Him the possession of everlasting life, notwithstanding
his love of money, the malignant passion which afterwards
caused his sorrow. Chrys. Because however he had come Chrys.
to Christ as he would to a man, and to one of the Jewish doctors, M°™' in
Christ answered him as Man. Wherefore it goes on: And®$-
Jesus said unto him, Why callest thou me good? there is
none good but the One God. In saying which He does
not exclude men from goodness, but from a comparison with
the goodness of God. Bede; But by this one God, who is Bede
good, we must not only understand the Father, but also the sup*
Son, who says, / am the good Shepherd; and also the Holy John
Ghost, because it is said, The Father which is in heaven will LlJke '
give the good Spirit to them that ask him. For the One and 2, 10-
Undivided Trinity itself, Father, Son, and Holy Ghost, is
the Only and One good God. The Lord, therefore, does not deny
Himself to be good, but implies that He is God; He does
not deny that He is good Master, but He declares
that no master is good but God. Theophyl. There-
fore the Lord intended by these words to raise the mind of
the young man, so that he might know Him to be God.
But He also implies another thing by these words, that
when you have to converse with a man, you should not
flatter him in your conversation, but look back upon God,
the root and fount of goodness, and do honour to Him.
Bede ; But observe that the righteousness of the law, when Be.tle
kept in its own time, conferred not only earthly goods, but
also eternal life on those who chose it. Wherefore the
Lord's answer to one who enquires concerning everlasting-
life is, Thou knowest the commandments, Do not commit
adultery, Do not kill ; for this is the childlike blamelessness
which is proposed to us, if we would enter the kingdom of
heaven. On which there follows, And he answered and
said unto him, Master, all these have I observed from my
youth. We must not suppose that this man either asked
the Lord, with a wish to tempt him, as some have fancied,
or lied in his account of his life ; but we must believe
that he confessed with simplicity how he had lived; which
is evident, from what is subjoined, Then Jesus beholding him
loved him, and said unto him. If however he had been
guilty of lying or of dissimulation, by no means would Jesus,
t>02 GOSPEL ACCORDING TO CHAP. X.
after looking on the secrets of his heart, have been said to
Orig. in love him. Okigen ; For in that He loved, or kissed himp,
tom. xv. He appears to affirm the truth of his profession in saying that
14, he had fulfilled all those things ; for on applying His mind
to him, He saw that the man answered with a good conscience.
Cat. in Pseudo-Chrys. It is worthy of enquiry, however,how He loved
Oxon. a man, who, He knew, would not follow Him ? But this is so
much as to say, that since he was worthy of love in the
first instance, because he observed the things of the law from
his youth, so in the end, though he did not take upon himself
perfection, he did not suffer a lessening of his former love.
For although he did not pass the bounds of humanity, nor follow
the perfection of Christ, still he was not guilty of any sin,
since he kept the law according to the capability of a man,
Bede and in this mode of keeping it, Christ loved him i. Bede ;
" For God loves those who keep the commandments of the
law, though they be inferior ; nevertheless, He shews to those
Matt. wno would be perfect the deficiency of the law, for He came
5> l7- not to destroy the law, but to fulfil it. Wherefore there
follows : And said unto him, One thing thou lackest : go thy
way, sell whatsoever thou, hast, and give to the poor, and
thou shall have treasure in heaven: and come, follow me;
for whosoever would be perfect ought to sell all that he has,
not a part, like Ananias and Sapphira, but the whole. Theo-
phyl. And when he has sold it, to give it to the poor, not to
Chrys. stage-players and luxurious persons. Chrys. Well too did
sup. jje ga^ nQj. ej-ernai ]ife? bU| treasure, saying, And thou shall
have treasure in heaven; for since the question was con-
cerning wealth, and the renouncing of all things, He shews
that He returns more things than He has bidden us leave, in
proportion as heaven is greater than earth. Theophyl. But
because there are many poor who are not humble, but are
drunkards or have some other vice, for this reason He
Bede says, And come, follow me. Bede; For he follows the Lord,
u • sllP- wno imitates Him, and walks in His footsteps. It goes on :
And he was sad at that saying, and went away grieved.
p Osculatus est ap. vet. interp. in Gospel precepts, without going on to
Ed. Ben. counsels of perfection ; but the sense of
q The general meaning corresponds the Greek has been missed by the Latin
with the original, and is, that the young translator,
man is a type of those who keep the
VER. 17 27. ST. MARK. 203
Chrys. And the Evangelist adds the cause of his grief, Chrys.
• mi /• t />, UD1 SUp.
saying, For he had great possessions. Ihe feelings of those
who have little and those who have much are not the same,
for the increase of acquired wealth lights up a greater flame
of covetousness. There follows: And Jesus looked round
about, and said unto his disciples, How hardly shall they
that have riches enter into the kingdom of God. Theophyl.
He says not here, that riches are bad, but that those are bad
who only have them to watch them carefully ; for He
teaches us not to have them, that is, not to keep or preserve
them, but to use them in necessary things. Chrys. But the Chrys.
Lord said this to His disciples, who were poor and possessed ubl sup*
nothing, in order to teach them not to blush at their poverty,
and as it were to make an excuse to them, and give them a
reason, why He had not allowed them to possess any thing.
It goes on : And the disciples were astonished at his words;
for it is plain, since they themselves were poor, that they were
anxious for the salvation of others. Bede ; But there is a great
difference between having riches, and loving them; where-
fore also Solomon says not, He that hath silver, but, He that Eccl.
loveth silver shall not be satisfied with silver. Therefore5' 10'
the Lord unfolds the words of His former saying to His
astonished disciples, as follows : But Jesus answerelh again,
and saith unto them, Children, how hard it is for them that
trust in their riches to enter the kingdom of God. Where we
must observe that He says not, how impossible, but how hard;
for what is impossible cannot in any way come to pass, what
is difficult can be compassed, though with labour. Chrys. Chrys.
Or else, after saying difficult, He then shews that it is im-u * sup*
possible, and that not simply, but with a certain vehemence;
and he shews this by an example, saying, // is easier for a
camel to pass through the eye of a needle, than for a rich
man to enter the kingdom of heaven. Theophyl. It
may be that by camel, we should understand the animal
itself, or else that thick cable, which is used for large
vessels. Bede; How then could either in the Gospel, Bede
Matthew and Joseph, or in the Old Testament, very manyubisuP*
rich persons, enter into the kingdom of God, unless it be that
they learned through the inspiration of God either to count
their riches as nothing, or to quit them altogether. Or
204 GOSPEL ACCORDING TO CHAP. X.
in a higher sense, it is easier for Christ to suffer for those who
love Him, than for the lovers of this world to turn to Christ;
for under the name of camel, He wished Himself to be un-
derstood, because He bore the burden of our weakness; and
by the needle, He understands the prickings, that is, the
pains of His Passion. By the eye of a needle, therefore, He
means the straits of His Passion, by which He, as it were,
deigned to mend the torn garments of our nature. It goes
on; And they were astonished above measure, saying among
themselves, Who then can he saved? Since the number of
poor people is immeasurably the greater, and these might be
saved, though the rich perished, they must have understood
Him to mean that all who love riches, although they cannot
obtain them, are reckoned in the number of the rich. It
goes on ; And Jesus looking upon them saith, With men
it is impossible, but not with God; which we must not
take to mean, that covetous and proud persons can enter
into the kingdom of Heaven with their covetousness and
pride, but that it is possible with God that they should be con-
verted from covetousness and pride to charity and lowliness.
Chrys. Chrys. And the reason why He says that this is the work of
ubisup. q0(j js? that jje may snew that he who is put into this path
by God, has much need of grace ; from which it is proved,
that great is the reward of those rich men, who are will-
1 philo- ing to follow the l discipline of Christ. Theophyl. Or
sop ] we must understand that by, with man it is impossible,
but not with God, He means, that when we listen to God, it
becomes possible, but as long as we keep our human notions,
it is impossible. There follows, For all things are possible
with God; when He says all things, you must understand,
that have a being; which sin has not, for it is a thing
without being and substance r. Or else: sin does not come
under the notion of strength, but of weakness, therefore sin, like
r This is often urged by St. Augus- tion or disorganization of parts, just as
tine against the Manichees, who held darkness is a privation of light, and
thatevil was a principle and a substance, sickness a disordered state of body;
coeternal with good. It also appears which illustrates what Theophylact
in the Pelagian controversy, for Pelagius means by saying, that sin, though so
argued, that the Catholic doctrine of great an evil, has no being or substance,
original sin implied that it was a sub- v. Aug. Conf. 7, 12. de Nat. et Grat.
stance; St. Augustine answers that 21.
though not a substance, it was a priva-
VER. 28 — 81. ST. MARK. 205
weakness, is impossible with God. But can God cause that
not to have been done which has been done? To which we
answer, that God is Truth, but to cause that what has been
done should not have been done, is falsehood. How then
can truth do what is false? He must first therefore quit His
own nature, so that they who speak thus really say, Can God
cease to be God? which is absurd.
28. Then Peter began to say unto him, Lo, we
have left all, and have followed thee.
29. And Jesus answered and said, Verily I say
unto you, There is no man that hath left house, or
brethren, or sisters, or father, or mother, or wife, or
children, or lands, for my sake, and the Gospel's,
30. But he shall receive an hundredfold now in
this time, houses, and brethren, and sisters, and
mothers, and children, and lands, with persecutions ;
and in the world to come eternal life.
31. But many that are first shall be last ; and the
last first.
Gloss. Because the youth, on hearing the advice of our Gloss.
Saviour concerning the casting away of his goods, had gonenonocc*
away sorrowful, the disciples of Christ, who had already
fulfilled the foregoing precept, began to question Him con-
cerning their reward, thinking that they had done a great
thing, since the young man, who had fulfilled the command-
ments of the law, had not been able to hear it without sadness.
Wherefore Peter questions the Lord for himself and the
others, in these words, Then Peter began to say unto
him, Lo, we have left all, and have followed thee. The-
ophyl. Although Peter had left but few things, still he
calls these his all ; for even a few things keep us by the
bond of affection, so that he shall be beatified who leaves a
few things. Bede; And because it is not sufficient to haveBede
left all, he adds that which makes up perfection, and have p*
followed thee. As if he said, We have done what Thou hast
commanded. What reward therefore wilt Thou give us ? * But • Theo-
phyl.
206 GOSPEL ACCORDING TO CHAP. X.
while Peter asks only concerning the disciples, our Lord makes
a general answer; wherefore it goes on: Jesus answered and
said, Verily I say unto you, There is no one that hath left house,
or brethren, or sisters, or father, or mother, or children, or
lands. But in saying this, He does not mean that we should
leave our fathers, without helping them, or that we should
separate ourselves from our wives ; but He instructs us to prefer
Chrys. the glory of God to the things of this world. Chrys. But it
Matt! m seems to me that by these words He intended covertly to
64» proclaim that there were to be persecutions, as it would come to
pass that many fathers would allure their sons to impiety, and
1 Cat. in many wives their husbands. l Again He delays not to say,
Oxon. for my names sa^e and tne Gospel's, as Mark says, or for the
kingdom of God, as Luke says; the name of Christ is the
power of the Gospel, and of His kingdom ; for the Gospel
is received in the name of Jesus Christ, and the kingdom
is made known, and comes by His name. Bede ; Some,
however, taking occasion from this saying, in which it is
announced that he shall receive an hundredfold now in this
time, teach that Jewish fable of a thousand years after the
resurrection of the just, when all that we have left for the
Lord's sake is to be restored with manifold usury, besides
which we are to receive the crown of everlasting life. These
persons do not perceive, that although the promise in other
respects be honourable, yet in the hundred wives, which the
other Evangelists mention, its foulness is made manifest:
particularly when the Lord testifies that there shall be no
marriage in the resurrection, and asserts that those things
which are put away from us for His sake are to be received
again in this life with persecutions, which, as they affirm, will
Cat. in not take place in their thousand years8. Pseudo-Chrys. This
Marc, hundredfold reward therefore must be in participation, not
in possession, for the Lord fulfilled this to them not carnally,
but spiritually. Theophyl. For a wife is busied in a house
about her husband's food and raiment. See also how this is
s Certain early Fathers, as, for in- Cerinthians, to whom that name was
stance, St. Austin and Irenseus, held applied, on account of their shocking
the doctrine of the Millennium; Bede doctrine, that after the resurrection
however mentions the Chiliasts, (though the Christians were to reign on earth
their name is omitted in the Catena,) for a thousand years in sensual plea-
and thus shews that he means the sures. v. Aug. de Her. 8.
VER. 342 — 34. ST. MARK. 207
the case with the Apostles ; for many women busied them-
selves about their food and their clothing, and ministered
unto them. In like manner the Apostles had many fathers
and mothers, that is, persons who loved them; as Peter, for
instance, leaving one house, had afterwards the houses of all
the disciples. And what is more wonderful, they are to be
persecuted and oppressed, for it is with 'persecutions that the
Saints are to possess all things, for which reason there follows,
But many that are first shall be last, and the last first. For
the Pharisees who were first became the last; but those
who left all and followed Christ were last in this world
through tribulation and persecutions, but shall be first by the
hope which is in God. Bede; This which is here said, shall Bede
receive an hundredfold, may be understood in a higher sense. u l feup*
1 For the number a hundred which is reckoned by changing! v. note
from the left to the right hand, although it has the sames'p *
appearance in the bending of the fingers as the ten had on
the left, nevertheless is increased to a much greater quantity.
This means, that all who have despised temporal things for
the sake of the kingdom of heaven through un doubting faith,
taste the joy of the same kingdom in this life which is full of
persecutions, and in the expectation of the heavenly country,
which is signified by the right hand, have a share in the
happiness of all the elect. But because all do not accomplish
a virtuous course of life with the same ardour as they began
it, it is presently added, But many that are first shall he
last, and the last first ; for we daily see many persons who,
remaining in a lay habit, are eminent for their meritorious
life ; but others, who from their youth have been ardent in a
spiritual profession, at last wither away in the sloth of ease,
and with a lazy folly finish in the flesh, what they had begun
in the Spirit.
32. And they were in the way going up to Jeru-
salem ; and Jesus went before them : and they were
amazed ; and as they followed, they were afraid.
And he took again the twelve, and began to tell
them what things should happen unto him,
33. Saying, Behold, we go up to Jerusalem ; and
208 GOSPEL ACCORDING TO CHAP. X.
the Son of man shall be delivered unto the chief
priests, and unto the scribes ; and they shall condemn
him to death, and shall deliver him to the Gentiles :
34. And they shall mock him, and shall scourge
him, and shall spit upon him, and shall kill him :
and the third day he shall rise again.
Bede Bede ; The disciples remembered the discourse in which
the Lord had foretold that He was about to suffer many
things from the chief priests and scribes, and therefore in
going up to Jerusalem, they were amazed. And this is what
is meant, when it is said, And they were in the way going up
to Jerusalem, and Jesus went before them. Theophyl. To
shew that He runs to meet His Passion, and that He does
not refuse death, for the sake of our salvation ; and they
Bede were amazed, and as they followed, they were afraid. Bede;
siip. Either lest they themselves should perish with Him, or at all
events lest He, whose life and ministry was their joy, should
fall under the hand of His enemies. But the Lord, foreseeing
that the minds of His disciples would be troubled by His
Passion, foretels to them both the pain of His Passion, and
the glory of His resurrection ; wherefore there follows, And
he took again the twelve, and began to tell them what
things should happen unto him. Theophyl. He did this to
confirm the hearts of the disciples, that from hearing these
things beforehand, they might the better bear them afterwards,
and might not be alarmed at their suddenness, and also in order
to shew them that He suffered voluntarily ; for he who
foreknows a danger, and flies not, though flight is in his
power, evidently of his own will gives himself up to suffer-
ing. But He takes His disciples apart, because it was fitting
that He should reveal the mystery of His Passion to those who
Vict, were more closely connected with Him. Chrys. And He
Cat in enumerates each thing that was to happen to Him ; lest if He
Marc, should pass any thing over, they should be troubled after-
Chrys. wards at suddenly seing it; wherefore he adds, Behold, we go
Horn. Up to Jerusalem, and the Son of Man. Gloss. That is,
Gloss. He to whom suffering belongs ; for the Godhead cannot
interim. suffer Shall be delivered, that is, by Judas, unto the Chief
vek. :jo — 40. ST. MARK. -209
Priests, and unto the Scribes, and they shall condemn him to
death ; judging Him to be guilty of death ; and shall deliver
him to the Gentiles, that is, to Pilate the Gentile ; and
his soldiers shall mock him, and shall spit upon him, and
scourge him, and put him to death. Chrys. But that when Chrys.
they were saddened on account of His Passion and death, M°™' in
they should then also look for His resurrection, He adds, And65-
the third day he shall rise again; for since He had not
hid from them the sorrows and insults which happened, it
was fitting that they should believe Him on other points.
35. And James and John, the sons of Zebedee,
come unto him, saying, Master, we would that thou
shouldest do for us whatsoever we shall desire.
36. And he said unto them, What would ye that I
should do for you ?
37. They said unto him, Grant unto us that we
may sit, one on thy right hand, and the other on thy
left hand, in thy glory.
38. But Jesus said unto them, Ye know not what
ye ask : can ye drink of the cup that I drink of? and
be baptized with the baptism that I am baptized
with ?
39. And they said unto him, We can. And Jesus
said unto them, Ye shall indeed drink of the cup that
I drink of ; and with the baptism that I am baptized
withal shall ye be baptized :
40. But to sit on my right hand and on my left
hand is not mine to give ; but it shall be given to
them for whom it is prepared.
Chrys. The disciples hearing Christ oftentimes speaking v.Chrys.
of His kingdom, thought that this kingdom was to be before ubl sup*
His death, and therefore now that His death was foretold to
them, they came to Him, that they might immediately be
made worthy of the honours of the kingdom : wherefore it is
said, And James and John, the sons of Zebedee, came unto
VOL. II. p
210 GOSPEL ACCORDING TO CHAP. X.
him, saying, Master, ive would that thou shouldest do for us
whatsoever we shall desire. For ashamed of the human
weakness which they felt, they came to Christ, taking Him
apart from the disciples ; but our Saviour, not from ignorance
of what they wanted to ask, but from a wish of making them
answer Him, puts this question to them ; And he said unto
them, What would ye that I should do for you? Theophyl.
Now the abovementioned disciples thought that He was
going up to Jerusalem, to reign there, and then to suffer what
He had foretold. And with these thoughts, they desired to
sit on the right and the left hand; wherefore there follows,
They said unto him, Grant unto us that we may sit, one on
thy right hand, the other on thy left hand, in thy glory.
Aug. Aug. Matthew has expressed that this was said not by
Evan.li themselves, but by their mother, since she brought their
64- wishes to the Lord; wherefore Mark briefly implies rather
that they themselves, than that their mother, had used the
Chrys. words. Chrys. Or we may fitly say that both took
ubi sup p]acej for seeing themselves honoured above the rest,
they thought that they could easily obtain the foregoing
petition ; and that they might the more easily succeed in their
request, they took their mother with them, that they might
Aug. pray unto Christ together with her. Aug. Then the Lord
ubi sup. b^h according to Mark, and to Matthew, answered them
rather than their mother. For it goes on, But Jesus said
unto them, Ye know not what ye ask. Theophyl. It will
not be as ye think, that I am to reign as a temporal king in
Jerusalem, but all these things, that is, these which belong to
My kingdom, are beyond your understanding; for to sit
on My right hand is so great a thing that it surpasses the
Bede Angelic orders. Bede ; Or else, they know not what they
ubi sup. ag-^ wh0 seefc from the Lord a seat of glory, which they do
Chrys. not yet merit. Chrys. Or else He says, Ye know not what
ubi sup. ye ask; as if He said, Ye speak of honours, but I am dis-
coursing of wrestlings and toil ; for this is not a time of
rewards, but of blood, of battles, and dangers. Wherefore He
adds, Can ye drink of the cup that I drink of, and be bap-
tized with the baptisjn that I am baptized withal? He draws
them on by way of question, that by communication with
Himself, their eagerness might increase. Theophyl. But
vkr. '35 — 40. ST. MARK. -ill
by the cup and baptism, He means the cross; the cup, that is,
as being a potion by Him sweetly received, but baptism as
the cause of the cleansing of our sins. And they answer
Him, without understanding what He had said ; wherefore
it goes on : And they said unto him3 We can ; for they
thought that He spoke of a visible cup, and of the baptism
of which the Jews made use, that is, the washings before their
meals. Chrys. And they answered thus quickly, because they Chrys.
expected that what they had asked would be listened to ; it goes ubl SUJ)'
on : And Jesus said unto them, Ye shall indeed drink of the
cup that I drink of, and with the baptism that I am baptized
withal shall ye be baptized; that is, ye shall be worthy of
martyrdom, and suffer even as I. Bede ; A question is raised, Bede
however, how James and John drank the cup of martyrdom, or ubl sup*
how they were baptized with the baptism of the Lord, when the
Scripture relates, that only James the Apostle was beheaded by
Herod whilst John finished his life by a natural death. But if
we read ecclesiastical histories, in which it is related, that he also
on account of the witness which he bore was cast into a caul-
dron of burning oil, and was immediately sent away to the
island of Patmos, we shall then see that the spirit of martyrdom
was in him, and that John drank the cup of confession,
which the Three Children also drank in the furnace of
fire, though the persecutor did not spill their blood. It goes
on : But to sit on my right hand and on my left hand is not
mine to give, but it shall be given to them for whom it is
prepared. Chrys. Where two questions are raised, one is, Chrys.
whether a seat on His right hand is prepared for any one ; ubi SUP*
the other, whether the Lord of all has it not in His power to
give it to those for whom it is prepared. To the first then
we say, that no one sits on His right hand or on His left, for
that throne is inaccessible to a creature. How then did He
say, To sit on my right hand or on my left is not mine to
give you, as though it belonged to some who were to sit
there ? He however answers the thoughts of those who asked
Him, condescending to their meaning ; for they did not know
that lofty throne and seat, which is on the right hand of the
Father, but sought one thing alone, that is, to possess the
chief place, and to be set over others. And since they had
heard it said of the Apostles, that they were to sit on twelve
p 2
*212 GOSPEL ACCORDING TO CHAP. X.
thrones, they begged for a place higher than all the rest, not
knowing what was said. To the second question we
must say, that such a gift does not transcend the power of the
Matt. Son of God, but what is said by Matthew, it is prepared
7 * by My Father, is the same as if it were said, " by Me,"
wherefore also Mark did not say here, by My Father. What
therefore Christ says here is this, Ye shall die, He says, for Me,
but this is not enough to enable you to obtain the highest
place, for if another person comes possessing besides martyr-
dom all other virtues, he will possess much more than you ;
for the chief place is prepared for those, who by works are
enabled to become the first. Thus then the Lord instructed
them not to trouble themselves vainly and absurdly for high
places; at the same time He would not have them made sad.
Bede Bede ; Or else, it is not mine to give to you, that is, to proud
ubi sup. persons, for such as yet they were. It is prepared for other
persons, and be ye other, that is, lowly, and it is prepared for
you.
41. And when the ten heard it, they began to be
much displeased with James and John.
42. But Jesus called them to him, and saith unto
them, Ye know that they which are accounted to rule
over the Gentiles exercise lordship over them ; and
their great ones exercise authority upon them.
43. But so shall it not be among you : but whoso-
ever will be great among you, shall be your minister:
44. And whosoever of you will be the chiefest,
shall be servant of all.
45. For even the Son of man came not to be
ministered unto, but to minister, and to give his life
a ransom for many.
Theophyl. The other Apostles are indignant at seeing
James and John seeking for honour; wherefore it is said,
And when the ten heard it, they began to be much dis-
pleased with James and John. For being influenced by
human feelings, they were moved with envy; and their first
VER. 46 — 52. ST. MARK. 213
displeasure arose from their seeing that they were not taken
up by the Lord; before that time they were not displeased,
because they saw that they themselves were honoured before
other men. At this time the Apostles were thus imperfect,
but afterwards they yielded the chief place one to another.
Christ however cures them ; first indeed by drawing them to
Himself in order to comfort them ; and this is meant, when
it is said, But Jesus called them to him ; then by shewing
them that to usurp honour, and to desire the chief place, belongs
to Gentiles. Wherefore there follows : And saith unto them,
Ye know that they ivhich are accounted to rule over the
Gentiles exercise lordship; and their great ones exercise
authority over them. The great ones of the Gentiles thrust
themselves into the chief place tyrannically and as lords. It
goes on: But so shall it not be among you. Bede; In Bede
which He teaches, that he is the greater, who is the less, andublsuP*
that he becomes the lord, who is servant of all : vain, there-
fore, was it both for the one party to seek for im-
moderate things, aud the other to be annoyed at their
desiring greater things, since we are to arrive at the height
of virtue not by power but by humility. Then He proposes
an example, that if they lightly regarded His words, His
deeds might make them ashamed, saying, For even the Son of
man came not to be ministered unto, but to minister, and to
give his life a ransom for many. Theophyl. Which is a
greater thing than to minister. For what can be greater
or more wonderful than that a man should die for him to
whom he ministers ? Nevertheless, this serving and con-
descension of humility was His glory, and that of all; for
before He was made man, He was known only to the Angels;
but now that He has become man and has been crucified, He
not only has glory Himself, but also has taken up others to a
participation in His glory, and ruled by faith over the whole
world. Bede ; He did not say, however, that He gave His life Bede
a ransom for all, but for many, that is, for those who would ubi SUP-
believe on Him.
46. And they came to Jericho: and as he went out
of Jericho with his disciples and a great number of
214 GOSPEL ACCORDING TO CHAP. X.
people, blind Bartimseus, the son of Timaeus, sat by
the highway side begging.
47. And when he heard that it was Jesus of
Nazareth, he began to cry out, and say, Jesus, thou
Son of David, have mercy on me.
48. And many charged him that he should hold
his peace : but he cried the more a great deal, Thou
Son of David, have mercy on me.
49. And Jesus stood still, and commanded him to
be called. And they call the blind man, saying unto
him, Be of good comfort, rise ; he calleth thee.
50. And he, casting away his garment, rose, and
came to Jesus.
51. And Jesus answered and said unto him, What
wilt thou that I should do unto thee ? The blind
man said unto him, Lord, that I might receive my
sight.
52. And Jesus said unto him, Go thy way; thy
faith hath made thee whole. And immediately* he
received his sight, and followed Jesus in the way.
Jerome; The name of the city agrees with the approach-
ing Passion of our Lord ; for it is said, And they came to
Jericho. Jericho means moon or anathema ; but the failing
of the flesh of Christ is the preparation of the heavenly
Jerusalem. It goes on: And as he went out of Jericho with
his disciples, and a great number of people, blind Bartim&us,
Bede the son of TimcBUS, sat by the wayside begging. Bede ;
' Matthew says, that there were two blind men sitting by the
wayside, who cried to the Lord, and received their sight;
but Luke relates that one blind man was enlightened by Him,
with a like order of circumstances, as He was going into
Jericho ; where no one, at least no wise man, will suppose
that the Evangelists wrote things contrary to one another,
but that one wrote more fully, what another has left out.
We must therefore understand that one of them was the
more important, which appears from this circumstance, that
VER. 46—52. ST. MARK. 215
Mark has related his name and the name of his father. Aug. Aug. de
It is for this reason that Mark wished to relate his caseEvan pii<
alone, because his receiving his sight had gained for the65*
miracle a fame, illustrious in proportion to the extent of the
knowledge of his affliction. But although Luke relates a
miracle done entirely in the same way, nevertheless we must
understand that a similar miracle was wrought on another
blind man, and a similar method of the same miracle. It
goes on : And when he heard that it was Jesus of Nazareth,
he began to cry out, and say, Jesus, thou Son of David, have
mercy upon me. Pseudo-Chrys. The blind man calls the Lord, Vict.
the Son of David, hearing the way in which the passing mul-cat.'in
titude praised Him, and feeling sure that the expectation of Marc-
the prophets was fulfilled. There follows : And many
charged him that he should hold his peace. *Origen; As if Orig. in
he said, Those who were foremost in believing rebuked him when t0m.xvi.
he cried, Thou Son of David, that he might hold his peace, l3-
and cease to call Him by a contemptible name, when he
ought to say, Son of God, have pity upon me. He however
did not cease ; wherefore it goes on : But he cried the more
a great deal, Thou Son of David, have mercy upon me-,
and the Lord heard his cry ; wherefore there follows : And
Jesus stood still, and commanded him to be called. But
observe, that the blind man, of whom Luke speaks, is inferior
to this one ; for neither did Jesus call him, nor order him to
be called, but He commanded him to be brought to Him,
as though unable to come by himself; but this blind man
by the command of our Lord is called to Him. Wherefore
it goes on: And they call the blind man, saying unto him,
Be of good comfort, rise, he callelh thee-, but he casting
away his garment, comes to Him. It goes on: And he
casting away his garment, rose, and came to Jesus. Per-
chance, the garment of the blind man means the veil of
blindness and poverty, with which he was surrounded, which
he cast away and came to Jesus ; and the Lord questions
him, as he is approaching. Wherefore there follows : And
Jesus answered and said unto him, What will thou that I
1 The preceding words of Origen are upon me, it was they who went before
necessary to make up the sense: "Next that charged him that he should hold
observe, that on the blind man's crying his peace." v. Luke 18, 39.
out, Thou Son of David, have mercy
216 GOSPEL ACCORDING TO CHAP. X.
Bede should do unto thee. Bede ; Could He who was able to
cup. restore sight be ignorant of what the blind man wanted ?
His reason then for asking is that prayer may be made to
Him ; He puts the question, to stir up the blind man's heart
Chrys. to pray. Chrys. Or He asks, lest men should think that
Hom.m ..i .
Matt, what He granted the man was not what he wanted. For it
66, was His practice to make the good disposition of those who
were to be cured known to all men, and then to apply the
remedy, in order to stir up others to emulation, and to shew
that he who was to be cured was worthy to obtain the grace.
It goes on : Tlie blind, man said unto him, Lord, that I
may receive my sight. Bede; For the blind man looks down
upon every gift except light, because, whatever a blind
man may possess, without light he cannot see what he
possesses. Pseudo-Jerome ; But Jesus, considering his
ready will, rewards him with the fulfilment of his desire.
Orig. Origen ; Again, it is more worthy to say Rabboni, or, as it is
sup. -n 0faeY piaces? Master, than to say Son of David ; wherefore
He gives him health, not on his saying, Son of David, but when
he said Rabboni. Wherefore there follows: And Jesus said
unto him, Go thy icay ; thy faith hath made thee whole.
And immediately he received his sight, and followed him
in the way. Theopiiyl. The mind of the blind man is
grateful, for when he was made whole, he did not leave
Bede Jesus, but followed Him. Bede; In a mystical sense, how-
r* ever, Jericho, which means the moon, points out the waning
of our fleeting race. The Lord restored sight to the blind man,
when drawing near to Jericho, because coming in the flesh and
drawing near to His Passion, He brought many to the faith ;
for it was not in the first years of His Incarnation, but in
the few years before He suffered, that He shewed the mystery
of the Word to the world.
Rom. Pseudo-Jerome ; But the blindness in part, brought upon
11, 25. ^e jewS) w\]\ m the end be enlightened when He sends unto
Bede them the Prophet Elias. Bede ; Now in that on approach-
ubi sup. jng jerjcno? fje restored sight to one man, and on quitting it
to two, He intimated, that before His Passion He preached
only to one nation, the Jews, but after His resurrection and
ascension, through His Apostles He opened the mysteries both
of His Divinity and His Humanity to Jews and Gentiles.
VER. 46 — 52. ST. MARK. 217
Mark indeed, in writing that one received his sight, refers to
the saving of the Gentiles, that the figure might agree with the
salvation of those, whom he instructed in the faith ; but Mat-
thew, who wrote his Gospel to the faithful among the Jews, be-
cause it was also to reach the knowledge of the Gentiles, fitly
says that two received their sight, that He might teach us that
the grace of faith belonged to each people. Therefore, as
the Lord was departing with His disciples and a great mul-
titude from Jericho, the blind man was sitting, begging by the
way-side ; that is, when the Lord ascended into heaven,
and many of the faithful followed Him, yea when all the elect
from the beginning of the world entered together with Him
the gate of heaven u, presently the Gentile people began to
have hope of its own illumination ; for it now sits begging
by the wayside, because it has not entered upon and reached
the path of truth. Pseudo- Jerome; The people of the Jews
also, because it kept the Scriptures and did not fulfil them,
begs and starves by the wayside ; but he cries out, Son of
David, have mercy upon me, because the Jewish people is
enlightened by the merits of the Prophets. Many rebuke
him that he may hold his peace, that is, sins and devils
restrain the cry of the poor; and he cried the more, be-
cause when the battle waxes great, hands are to be lifted
up with crying to the Rock of help, that is, Jesus of Nazareth.
Bede ; Again, the people of the Gentiles, having heard of
the fame of the name of Christ, sought to be made a par-
taker of Him, but many spoke against Him, first the
Jews, then also the Gentiles, lest the world which was to be
enlightened should call upon Christ. The fury of those
who attacked Him, however, could not deprive of salvation
those who were fore-ordained to life. And He heard the
blind man's cry as He was passing, but stood when He restored
his sight, because by His Humanity He pitied him, who by
the power of His Divinity has driven away the darkness
from our mind ; for in that Jesus was born and suffered
fur our sakes, He as it were passed by, because this action
is temporal; but when God is said to stand, it means, that,
u This refers to the opinion that by the fined, and were carried by Him into a
descent of our Lord into hell, the Patri- place of happiness, v. authorities quoted
archs were freed from the limbus Pa- in Pearson on the freed, Art. 5.
tnim, wh< >re thev had been before con-
218 GOSPEL ACCORDING TO ST. MARK. CHAP. X.
Himself without change, He sets in order all changeable
things. But the Lord calls the blind man, who cries to Him,
when He sends the word of faith to the people of the Gentiles
by preachers ; and they call on the blind man to be of good
cheer and to rise, and bid him come to the Lord, when by
preaching to the simple, they bid them have hope of
salvation, and rise from the sloth of vice, and gird them-
selves for a life of virtue. Again, he throws away his
garment and leaps, who, throwing aside the bands of the
world, with unencumbered pace hastens to the Giver of
eternal light. Pseudo-Jerome ; Again, the Jewish people
comes leaping, stripped of the old man, as a hart leaping on
the mountains, that is, laying aside sloth, it meditates on
Patriarchs, Prophets, and Apostles on high, and raises itself
to heights of holiness. How consistent also is the order
of salvation. First we heard by the Prophets, then we
cry aloud by faith, next we are called by Apostles, we rise
up by penitence, we are stripped of our old garment by
baptism, and of our choice we are questioned. Again, the
blind man when asked requires, that he may see the will of
Bede the Lord. Bede; Therefore let us also imitate him, let us
not seek for riches, earthly goods, or honours from the Lord,
but for that Light, which we alone with the Angels can see, the
way to which is faith ; wherefore also Christ answers to the
blind man, Thy faith hath saved thee. But he sees and
follows who works what his understanding tells him is good ;
for he follows Jesus, who understands and executes what is
good, who imitates Him, who had no wish to prosper in this
world, and bore reproach and derision. And because we
have fallen from inward joy, by delight in the things of the
body, He shews us what bitter feelings the return thither
will cost us. Theophyl. Further, it says that he followed
the Lord in the way, that is, in this life, because after it all
are excluded who follow Him not here, by working His
commandments. Pseudo-Jerome ; Or, this is the way of
which He said, / am the Way, the Truth, and the Life.
This is the narrow way, which leads to the heights of Jeru-
salem, and Bethany, to the mount of Olives, which is the
mount of light and consolation.
ubi sup.
ST. MICHAEL'S \^
"^ \ COLLLl
/ t L D \ D\f
CHAP. XI.
1. And when they came nigh to Jerusalem, unto
Bethphage and Bethany, at the mount of Olives, he
sendeth forth two of his disciples,
2. And saith unto them, Go your way into the
village over against you: and as soon as ye be en-
tered into it, ye shall find a colt tied, whereon never
man sat; loose him, and bring him.
3. And if any man say unto you, Why do ye this?
say ye that the Lord hath need of him; and straight-
way he will send him hither.
4. And they went their way, and found the colt
tied by the door without in a place where two ways
met; and they loose him.
5. And certain of them that stood there said unto
them, What do ye, loosing the colt?
6. And they said unto them even as Jesus had
commanded: and they let them go.
7. And they brought the colt to Jesus, and cast
their garments on him; and he sat upon him.
8. And many spread their garments in the way:
and others cut down branches off the trees, and strawed
them in the way.
9. And they that went before, and they that fol-
lowed, cried, saying, Hosanna ; Blessed is he that
cometh in the name of the Lord :
10. Blessed be the kingdom of our father David,
that cometh in the name of the Lord : Hosanna in
the highest.
2*20 GOSPEL ACCORDING TO CHAP. XI.
Chrys. Chkys. Now that the Lord had given sufficient proof of His
UJ1 SUI}- virtue, and the cross was at hand, even at the door, He did
those things which were about to excite them against Him
with a greater openness; therefore although He had so often
gone up to Jerusalem, He never however had done so in such
a conspicuous manner as now. Theophyl. That thus, if
they were willing, they might recognise His glory, and by the
prophecies, which were fulfilled concerning Him, know that
He is very God; and that if they would not, they might re-
ceive a greater judgment, for not having believed so many
wonderful miracles. Describing therefore this illustrious en-
trance, the Evangelist says, And when they came nigh unto
Jerusalem, and Bethany, at the mount of Olives, he sendeth
Bede forth two of his disciples. Bede; Bethany is a little village
3^41. 'or town by the side of mount Olivet, where Lazarus was
raised from the dead. But in what way He sent His disciples
and for what purpose is shewn in these words, And saith
unto them, Go your way into the village over against you.
Theophyl. Now consider how many things the Lord fore-
told to His disciples, that they should find a colt; wherefore
it goes on, And as soon as ye he entered into it, ye shall find
a colt tied, whereon never man sat, loose him, and bring him;
and that they should be impeded in taking it, wherefore there
follows, And if any man say unto you, Why do ye this? say
ye, The Lord hath need of him; and that on saying this, they
should be allowed to take him ; wherefore there follows, And
straightway he will send him hither ; and as the Lord had
said, so it was fulfilled. Thus it goes on: And they
went their way, and found the colt tied by the door ivithont,
Aug. in a place where two ways meet ; and they loose him. Aug.
Ev. ii,H' Matthew says, an ass and a colt, the rest however do not
66. mention the ass. Where then both may be the case, there is no
disagreement, though one Evangelist mentions one thing,
and a second mentions another; how much less should a
question be raised, when one mentions one, and another
mentions that same one and another. It goes on: And cer-
tain of them that stood there said unto them, What do ye,
loosing the colt? And they said unto them even as Jesus had
commanded, and they let them take it, that is, the colt.
Theophyl. But they would not have allowed this, if the
VER. 1 — 10. ST. MARK. 2*21
Divine power had not been upon them, to compel them,
especially, as they were country people and farmers, and yet
allowed them to take away the colt. It goes on: And they
brought the colt to Jesus, and cast their garments on him ;
and he sat upon him. Pseudo-Chrys. Not indeed that He was Cat. in
compelled by necessity to ride on a colt from the mount of Qxon
Olives to Jerusalem, for He had gone over Judaea and all
Galilee on foot, but this action of His is typical. It goes on :
And many spread their garments in the way: that is, under
the feet of the colt; and others cut down branches off the
trees, and strawed them in the way. xThis, however, 'Pseudo-
was rather done to honour Him, and as a Sacrament,
than of necessity. It goes on: And they that went before,
and they that followed, cried , saying, Hosanna; blessed is
he that cometh in the name of the Lord. 2For the multitude, - Theo-
until it was corrupted, knew what was its duty, for which p y*
reasori each honoured Jesus according to his own strength.
Wherefore they praised Him, and took up the hymns of the
Levites, saying, Hosanna, which according to some is the
same as save me, but according to others means a hymn. I
however suppose the former to be more probable, for there is
in the 117th Psalm, Save now, I beseech thee, O Lord, which ps. us,
in the Hebrew is Hosanna. Bede ; But Hosanna is a??\
Bede
Hebrew word, made out of two, one imperfect the other perfect, ubi sup.
For save, or preserve, is in their language, hosy ; but anna is a
supplicatory interjection, as in Latin heu is an exclamation
of grief. Pseudo-Jerome ; They cry out Hosanna, that is
save us, that men might be saved by Him who was blessed,
and was a conqueror and came in the name of the Lord, that
is, of His Father, since the Father is so called because of the
Son, and the Son, because of the Father. Pseudo-Chrys. Cat. in
Thus then they give glory to God, saying, Blessed is he that q *"*
cometh in the name of the Lord. They also bless the
kingdom of Christ, saying, Blessed be the kingdom of our
father David, which cometh. Theophyl. But they called
the kingdom of Christ, that of David, both because Christ was
descended from the seed of David, and because David means a
man of a strong hand. For whose hand is stronger than the
Lord's, by which so many and so great miracles were wrought.
Pseudo-Chrys. Wherefore also the prophets so often call Marc.
Oxon.
'222 GOSPEL ACCORDING TO CHAP. XI.
Christ by the name of David, on account of the descent accord-
Bede ing to the flesh of Christ from David. Bede ; Now we read
1 sup*in the Gospel of John that He fled into a mountain, lest they
should make him their king. Now, however, when He comes to
Jerusalem to suffer, He docs not shun those who call Him
king, that He might openly teach them that He was King
over an empire not temporal and earthly, but everlasting in
the heavens, and that the path to this kingdom was through
contempt of death. Observe also the agreement of the mul-
Luke titude with the saying of Gabriel, The Lord God will give
him the throne of his father David ; that is, that He Himself
may call by word and deed to a heavenly kingdom the nation
to which David once furnished the government of a temporal
Cat. in rule. Pseudo-Chrys. And further, they give glory to God,
Marc. wnen they add Hosanna in the highest, that is, praise and glory
be to the God of all, Who is in the highest. Pseudo-Jerome ;
Or Hosanna, that is, save in the highest as well as in the low-
est, that is, that the just be built on the ruin of Angels, and
also that both those on the earth and those under the earth should
be saved. In a mystical sense, also, the Lord approaches
Jerusalem, which is ' the vision of peace,' in which happiness
Gal. 4 remains fixed and unmoved, being, as the Apostle says, the
26. mother of all believers. Bede; Bethany again means the
ubi sup. house of obedience, because by teaching many before His
Passion, he made for Himself a house of obedience; and it is
said to be placed on the mount of Olives, because He cherishes
His Church with the unction of spiritual gifts, and with the
light of piety and knowledge. But He sent His disciples to a
• castel-hold1, which was over against them, that is, He appointed
!£™ doctors to penetrate into the ignorant parts of the whole
world, into, as it were, the walls of the hold placed against
them. Pseudo-Jerome ; The disciples of Christ are called
two by two, and sent two by two, since charity implies more
Eccl. than one, as it is written, Woe to him that is alone. Two
4? l0- persons lead the Israelites out of Egypt: two bring down
the bunch of grapes from the Holy Land, that men in autho-
rity might ever join together activity and knowledge, and
bring forward two commandments from the Two Tables, and
be washed from two fountains, and carry the ark of the Lord
on two poles, and know the Lord between the two Cherubim,
VER. 1 — 10. ST. MARK. '2'2S
and sing to Him with both mind and spirit. THEOPHYL. The
colt, however, was not necessary to Him, but He sent for it to
shew that He would transfer Himself to the Gentiles. Bede; Bede
For the colt of the ass, wanton and unshackled, denotes the
people of the nations, on whom no man had yet sat, because
no wise doctor had, by teaching them the things of salvation,
put upon them the bridle of correction, to oblige them to re-
strain their tongues from evil, or to compel them into the
narrow path of life. Pseudo-Jerome ; But they found the colt
tiedby the door without, because the Gentile people were bound
by the chain of their sins before the door of faith, that is, without
the Church. Ambrose ; Or else, they found it bound before Ambr.
the door, because whosoever is not in Christ is without, in ™ 6 uc*
the way ; but he who is in Christ, is not without. He has
added in the way, or in a place ivhere two ways meet, where
there is no certain possession for any man, nor stall, nor food,
nor stable; miserable is his service, whose rights are unfixed;
for he who has not the one Master, has many. Strangers
bind him that they may possess him, Christ looses him
in order to keep him, for He knows that gifts are stronger
ties than bonds. Bede ; Or else, fitly did the colt stand in a Bede
place where two ways meet, because the Gentile people did
not hold on in any certain road of life and faith, but followed
in its error many doubtful paths of various sects. Pseudo-
Jerome ; Or, in a place where two roads meet, that is, in the
freedom of will, hesitating between life and death. Theophyl.
Or else, in a place where two roads meet, that is, in this life,
but it was loosed by the disciples, through faith and bap-
tism. Pseudo-Jerome ; But some said, What do ye ? as if
they would say, Who can remit sins ? Theophyl. Or else,
those who prevent them are the devils, who were weaker than
the Apostles. Bede; Or else, the masters of error, who resisted Bede
the teachers, when they came to save the Gentiles ; but after ' S"P
that the power of the faith of the Lord appeared to believers,
the faithful people were freed from the cavils of the adversa-
ries, and were brought to the Lord, whom they bore in their
hearts. But by the garments of the Apostles, which they put
upon it, we may understand the teaching of virtues, or the in-
terpretation of the Scriptures, or the various doctrines of the
Church, by which they clothe the hearts of men, once naked and
ubi sup.
224 GOSPEL ACCORDING TO CHAP. XI.
cold and fit them to become the seats of Christ. Pseudo-Jerome ;
Or else, they put upon it their garments, that is, they bring to
them the first robe of immortality by the Sacrament of Bap-
tism. And Jesus sat upon it, that is, began to reign in them,
so that sin should not reign in their wanton flesh, but righte-
ousness, and peace, and joy in the Holy Ghost. Again, many
spread their garments in the way, under the feet of the foal of
the ass. What are feet, but those who carry, and the least
v. l Cor. esteemed, whom the Apostle has set to judge? And these
9 ' too, though they are not the back on which the Lord sat, yet
Bede are instructed by John with the soldiers. Bede ; Or else,
u ] sup* many strew their garments in the way, because the holy mar-
tyrs put off from themselves the garment of their own flesh,
and prepare a way for the more simple servants of God with
their own blood. Many also strew their garments in the way,
because they tame their bodies with abstinence, that they
may prepare a way for God to the mount, or may give good
examples to those who follow them. And they cut down
branches from the trees, who in the teaching of the truth
cull the sentences of the Fathers from their words, and by
their lowly preaching scatter them in the path of God, when
He comes into the soul of the hearer. Theophyl. Let us
also strew the way of our life with branches which we cut
from the trees, that is, imitate the saints, for these are holy
trees, from which, he who imitates their virtues cuts down
branches. Pseudo-Jerome ; For the righteous shalljlourish
as a palm tree, straitened in their roots, but spreading out
wide with flowers and fruits ; for they are a good odour unto
Christ, and strew the way of the commandments of God with
their good report. Those who went before are the prophets,
Bede and those who followed are the Apostles. Bede ; And
ubi sup. because an the elect, whether those who were able to be-
come such in Judaea, or those who now are such in the
Church, believed and now believe on the Mediator between
God and man, both those who go before and those who follow
cried out Hosanna. Theophyl. But both those of our
deeds which go before and those which follow after must be
done to the glory of God ; for some in their past life make a
good beginning, but their following life does not correspond
with their former, neither does it end to the glory of God.
VEIL 11 — 14. ST. MARK. 225
11. And Jesus entered into Jerusalem, and into
the temple : and when he had looked round about
upon all things, and now the eventide was come, he
went out unto Bethany with the twelve.
12. And on the morrow, when they were come
from Bethany, he was hungry :
13. And seeing a fig tree afar off having leaves,
he came, if haply he might find any thing thereon :
and when he came to it, he found nothing but leaves ;
for the time of figs was not yet.
14. And Jesus answered and said unto it, No man
eat fruit of thee hereafter for ever. And his disciples
heard it.
Bede; As the time of His Passion approached, the LordBeJt*
wished to approach to the place of His Passion, in order to
intimate that He underwent death of His own accord : where-
fore it is said, And Jesus entered into Jerusalem, and into the
temple. And by His going to the temple on first entering
the city, He shews us beforehand a form of religion, which we
are to follow, that if by chance we enter a place, where there
is a house of prayer, we should first turn aside to it. We
should also understand from this, that such was the poverty of
the Lord, and so far was He from flattering man, that
in so large a city, He found no one to be His host, no
abiding place, but lived in a small country place with Laza-
rus and his sisters; for Bethany is a hamlet of the Jews.
Wherefore there follows: And when he had looked round
about upon all things, (that is, to see whether any one would
take Him in,) and now the eventide was come, he went out
into Bethany with the twelve. Nor did He do this once
only, but during all the five clays, from the time that He
came to Jerusalem, to the day of His Passion, He used always
to do the same thing ; during the day He taught in the tem-
ple, but at night, He went out and dwelt in the mount of Olives.
It goes on, And on the morrow, when they were come from
Bethany, he was hungry. Chrys. How is it that He wasChn*.
hungry in the morning, as Matthew says, it it were not thatH(Ml
by an economy He permitted it to His flesh ? There follows,6?'
VOL. II. Q
Lorn.
*i'2U GOSPEL ACCORDING TO CHAP. XI.
And seeing a jig free afar off having leaves, he came, if haply
he might find any thing thereon. Now it is evident that this
expresses a conjecture of the disciples, who thought that it
was for this reason that Christ came to the fig tree, and
that it was cursed, because He found no fruit upon it. For
it goes on : And when he came to it, lie found nothing but
leaves ; for the time of' figs was not yet. And Jesus answered
and said unto it, No man eat fruit of thee hereafter for
ever. He therefore curses the fig tree for His disciples'
sake, that they might have faith in Him. For He every
where distributed blessings, and punished no one, yet at the
same time, it was right to give them a proof of His chastising
power, that they might learn that He could even cause the
persecuting Jews to wither away ; He was however unwilling
to give this proof on men, wherefore He shewed them on a plant
a sign of His power of punishing. This proves that He came to
the fig tree principally for this reason, and not on account of
His hunger, for who is so silly as to suppose that in the morn-
ing He felt so greatly the pains of hunger, or what prevented
the Lord from eating before He left Bethany ? Nor can it be
said that the sight of the figs excited His appetite to hunger,
for it was not the season of figs; and if He were hungry, why
did He not seek food elsewhere, rather than from a fig-tree
which could not yield fruit before its time? What punish-
ment also did a fig tree deserve for not having fruit before its
time? From all this then we may infer, that He wished to
shew His power, that their minds might not be broken by
His Passion. Theophyl. Wishing to shew His disciples that
if He chose He could in a moment exterminate those who
were about to crucify Him. In a mystical sense, however,
the Lord entered into the temple, but came out of it again, to
Bede shew that He left it desolate, and open to the spoiler. Bede;
u i sup. jrartber7 He looks round about upon the hearts of all, and when
in those who opposed the truth, He found no place to lay His
head, He retires to the faithful, and takes up His abode with
those who obey Him. For Bethany means the house of obe-
dience. Pseudo-Jerome; He went in the morning to the
Bede Jews, and visits us in the eventide of the world. Bede; Just
up' in the same w7ay as He speaks parables, so also His deeds
are parables; therefore He comes hungry to seek fruit off the
VER. 15 — 18. ST. MARK. '227
fig tree, and though He knew the time of figs was not yet.
He condemns it to perpetual barrenness, that He might shew
that the Jewish people could not be saved through the leaves,
that is, the words of righteousness which it had, without
fruit, that is, good works, but should be cut down and cast
into the fire. Hungering therefore, that is, desiring the sal-
vation of mankind, He saw the fig tree, which is, the Jewish
people, having leaves, or, the words of the Law and the
Prophets, and He sought upon it the fruit of good works, by
teaching them, by rebuking them, by working miracles,
and He found it not, and therefore condemned it. Do thou
too, unless thou wouldest be condemned by Christ in the
judgment, beware of being a barren tree, but rather offer to
Christ the fruit of piety which He requires. Chrys. We Chrys.
may also say, in another sense, that the Lord sought for fruit
on the fig tree before its time, and not finding it, cursed it,
because all who fulfil the commandments of the Law, are
said to bear fruit in their own time, as, for instance, that com-
mandment, Thou shalt not commit adultery; but he who not
only abstains from adultery but remains a virgin, which is a
greater thing, excels them in virtue. But the Lord exacts
from the perfect not only the observance of virtue, but also
that they bear fruit over and above the commandments.
15. And they come to Jerusalem : and Jesus went
into the temple, and began to cast out them that sold
and bought in the temple, and overthrew the tables
of the moneychangers, and the seats of them that
sold doves ;
1G. And would not suffer that any man should
carry any vessel through the temple.
17. And he taught, saying unto them, Is it not
written, My house shall be called of all nations the
house of prayer ? but ye have made it a den of thieves.
18. And the Scribes and Chief Priests heard it, and
sought how they might destroy him : for they feared
him, because all the people was astonished at his
doctrine.
q 2
228 (iOSPEL ACCORDING TO CHAP. XI.
Bede Bede; What the Lord had done in figure, when He cursed
sup' the barren fig tree, He now shews more openly, by casting
out the wicked from the temple. For the fig tree was not in
fault, in not having fruit before its time, but the priests were
blameable; wherefore it is said, And they come to Jerusalem ;
and Jesus went into the temple, and began to cast out them that
sold and bought in the temple. Nevertheless, it is probable that
He found them buying and selling in the temple things which
were necessary for its ministry. If then the Lord forbids
men to carry on in the temple worldly matters, which
they might freely do any where else, how much more
do they deserve a greater portion of the anger of Heaven,
who carry on in the temple consecrated to Him those things,
which are unlawful wherever they may be done. It goes
on: and overthrew the tables of the moneychangers. Theo-
phyl. He calls moneychangers, changers of a particular
sort of money, for the word means a small brass coin. There
Bede follows, and the seats of them that sold doves. Bede; Be-
1 sup' cause the Holy Spirit appeared over the Lord in the shape of a
dove, the gifts of the Holy Spirit are fitly pointed out under
the name of doves. The Dove therefore is sold, when the lay-
ing on of hands by which the Holy Spirit is received is sold
for a price. Again, He overturns the seats of them who sell
doves, because they who sell spiritual grace, are deprived of
their priesthood, either before men, or in the eyes of God. Theo-
phyl. But if a man by sinning gives up to the devil the grace
and purity of baptism, he has sold his Dove3 and for this reason
is cast out of the temple. There follows, And would not suffer
that any man should carry any vessel through the temple.
Bede Bede; He speaks of those vessels which were carried theie
PUp* for the purpose of merchandise. But God forbid that it
should be taken to mean, that the Lord cast out of the temple,
or forbade men to bring into it, the vessels consecrated to God;
for here He shews a type of the judgment to come, for He
thrusts away the wicked from the Church, and restrains them
by His everlasting word from ever again coming in to trouble
the Church. Furthermore, sorrow, sent into the heart from
above, takes away from the souls of the faithful those sins
which were in them, and Divine grace assists them so that
they should never again commit them. It goes on: And he
VER. 15 — 18. ST. MARK. 229
taught, saying unto them, My house shaft be catted of alt
nations the house of prayer. Pseudo-Jerome; According
to Isaiah : But ye have made it a den of thieves, according isa- 56j
to Jeremiah. Bede; He says, to all nations, not to the^-
Jewish nation alone, nor in the city of Jerusalem alone, butn.
over the whole world; and he does not say a house of bulls, ^l
goats, and rams, but of prayer. Theophyl. Further, He calls
the temple, a den of thieves, on account of the money gained
there; for thieves always troop together for gain. Since then
they sold those animals which were offered in sacrifice for
the sake of gain, He called them thieves. Bede; For they Bede
were in the temple for this purpose, either that they might up'
persecute with corporal pains those who did not bring gifts,
or spiritually kill those who did. The mind and conscience
of the faithful is also the temple and the house of God, but
if it puts forth perverse thoughts, to the hurt of any one, it
may be said that thieves haunt it as a den ; therefore the
mind of the faithful becomes the den of a thief, when leaving
the simplicity of holiness, it plans that which may hurt others.
Aug. John, however, relates this in a very different order, Aug.
wherefore it is manifest that not once only, but twice, this was Evan,
done by the Lord, and that the first time was related by John, lib- »■
this last, by all the other three. Theophyl. Which also
turns to the greater condemnation of the Jews, because
though the Lord did this so many times, nevertheless they
did not correct their conduct. Aug. In this again Mark Aug.
does not keep the same order as Matthew; because however le Con*
1 Evan.
Matthew connects the facts together by this sentence, A?idKh. ii.
he left them, and went out of the city into Bethany, returning ^'Rtt
from whence in the morning, according to his relation, Christ21' 17-
cursed the tree, therefore it is supposed with greater proba-
bility that he rather has kept to the order of time, as to
the ejection from the temple of the buyers and sellers. Mark
therefore passed over what was done the first day when He
entered into the temple, and on remembering it inserted it,
when he had said that He found nothing on the fig tree but
leaves, which was done on the second day, as both testify.
Gloss. But the Evangelist shews what effect the correction Gloss,
of the Lord had on the ministers of the temple, when he adds :
And the Scribes and Chief Priests heard if, and sought how
230 GOSPEL ACCORDING TO CHAP. XI.
they might destroy him ; according to that saying of
Amos Amos: They hate him that rebuketh in the gate, and they
abhor him that speaketh uprightly. From this wicked de-
sign, however, they were kept back for a time solely by fear.
Wherefore it is added, For they feared him, because all the
people were astonished at his doctrine. For he taught them
as one having authority, and not as the Scribes and Pharisees,
as is said elsewhere.
19. And when even was come, he went out of the
city.
20. And in the morning, as they passed by, they
saw the fig tree dried up from the roots.
21. And Peter calling to remembrance saith unto
him, Master, behold, the fig tree which thou cursedst
is withered away.
22. And Jesus answering saith unto them, Have
faith in God.
23. For verily I say unto you, That whosoever
shall say unto this mountain, Be thou removed, and
be thou cast into the sea ; and shall not doubt in his
heart, but shall believe that those things which he
saith shall come to pass ; he shall have whatsoever he
saith.
24. Therefore I say unto you, What things soever
ye desire, when ye pray, believe that ye receive them,
and ye shall have them.
25. And when ye stand praying, forgive, if ye
have ought against any : that your Father also which
is in heaven may forgive you your trespasses.
26. But if ye do not forgive, neither will your
Father which is in heaven forgive your trespasses.
Pseu do -Jerome; The Lord, leaving darkness behind
Him in the hearts of the Jews, went out, as the sun, from that
city to another which is well-disposed and obedient. And
this is what is meant, when it is said, And when even ivas
VER. 19 — 26. ST. MARK. 231
come, he went out of the city. But the sun sets in one
place, rises in another, for the light, taken from the Scribes,
shines in the Apostles; wherefore He returns into the city; on
which account there is added, And in the morning, as they
passed by, (that is, going into the city,) they saw the Jig tree
dried up from the root. Theophyl. The greatness of the
miracle appears in the drying up so juicy and green a tree.
But though Matthew says that the fig tree was at once dried
up, and that the disciples on seeing it wondered, there is no
reason for perplexity, though Mark now says, that the dis-
ciples saw the fig tree dried up on the morrow ; for what
Matthew says must be understood to mean that they did not
see it at once, but on the next day. Aug. The meaning is Aug.
not that it dried up at the time, when they saw it, but ini-Evar1(n.
mediately after the word of the Lord ; for they saw it, 68-
not beginning to dry up, but completely dried up ; and they
thus understood that it had withered immediately after our
Lord spoke. Pseudo-Jerome ; Now the fig tree withered
from the roots is the synagogue withered from Cain, and
the rest, from whom all the blood from Abel up to Zechariah
is required. Bede ; Further, the fig tree was dried up from Bede
the roots to shew that the nation was impious not only u,)1 8UP*
for a time and in part, and was to be smitten for ever, not
merely to be afflicted by the attacks of nations from with-
out and then to be freed, as had often been done ; or
else it was dried up from the roots, to shew that it was
stripped not only of the external favour of man, but altogether
of the favour of heaven within it; for it lost both its life
in heaven, and its country on earth. Pseudo- Jerome ; Peter
perceives the dry root, which is cut off, and has been replaced
by the beautiful and fruitful olive, called by the Lord;
wherefore it goes on : And Peter calling to remembrance
saith unto him, Master, behold, the fig tree which thou
cursedsl is withered aivay. Chrys. The wonder of theChry.«.
disciples was the consequence of imperfect faith, for this was
no great thing for God to do ; since then they did not clearly
know His power, their ignorance made them break out into
wonder; and therefore it is added, And Jesus answering
saith unto them, Have faith in God. For verily I say unto
you, That whosoever shall say unto this mountain, $c. Thai
non occ.
232 GOSPEL ACCORDING TO CHAP. XI.
is ; Thou shall not only be able to dry up a tree, but also to
change a mountain by thy command and order. Theophyl.
Consider the Divine mercy, how it confers on us, if we ap-
proach Him in faith, the power of miracles, which He Himself
possesses by nature, so that we should be able even to
Bede change mountains. Bede; The Gentiles, who have attacked
ubi sup. ^e church are in the habit of objecting to us, that we
have never had full faith in God, for we have never been
, vo[ able to change mountains. l It could, however, be done, if
i. p. 614. necessity called for it, as once we read that it was done by the
prayers of the blessed Father Gregory of Neocaesarea, Bishop
of Pontus, by which a mountain left as much space of ground
ciirys. for the inhabitants of a city as they wanted. Chrys. Or else,
non occ. as jje fcfi not fay Up tne fig ^ree for its own sake, but
for a sign that Jerusalem should come to destruction, in
order to shew His power, in the same way we must also
understand the promise concerning the mountain, though a
removal of this sort is not impossible with God. Pseudo-
Jerome ; Christ then who is the mountain, which grew from
the stone, cut out without hands, is taken up and cast into
Acts 13 tne sea, when the Apostles with justice say, Let us turn our-
46- selves to other nations, since ye judged yourselves unworthy
Bede of hearing the word of God. Bede ; Or else, because the
ubi sup. devi} is often on account of his pride called by the name of
a mountain, this mountain, at the command of those who
are strong in the faith, is taken up from the earth and cast
into the sea, whenever, at the preaching of the word of God
by the holy doctors, the unclean spirit is expelled from the
hearts of those who are fore-ordained to life, and is allowed
to exert the tyranny of his power over the troubled and
embittered souls of the faithless. At which time, he rages
the more fiercely, the more he grieves at being turned away
from hurting the faithful. It goes on : Therefore 1 say unto
you, What things soever ye desire, when ye pray, believe
that ye receive them, and ye shall have them. Theophyl.
For whosoever sincerely believes evidently lifts up his heart
to God, and is joined to Him, and his burning heart feels
sure that he has received what he asked for, which he who
has experienced will understand ; and those persons appear
to me to experience this, who attend to the measure and the
VER. 27 33. ST. MARK. 233
manner of their prayers. For this reason the Lord says, Ye
shall receive ivhatsoever ye ask in faith ; for he who believes
that he is altogether in the hands of God, and interceding
with tears, feels that he as it were has hold of the feet of the
Lord in prayer, he shall receive what he has rightly asked for
Again, would you in another wray receive what you ask for ?
Forgive your brother, if he has in any way sinned against
you ; this is also what is added : And when ye stand
praying, forgive, if ye have ought against any: that your
Father also which is in heaven may forgive you your tres-
passes. Pseudo-Jerome; Mark has, as he is wont, expressed
seven verses of the Lord's prayer in one prayer. But what
can he, whose sins are all forgiven, require more, save that he
may persevere in what has been granted unto him. Bede ; Bede
But we must observe that there is a difference in those who s p'
pray; he who has perfect faith, which worketh by love, can
by his prayer or even his command remove spiritual moun-
tains, as Paul did with Elymas the sorcerer. But let those
who are unable to mount up to such a height1 of perfection pray ' fasti-
that their sins should be forgiven them, and they shall obtain |J"™ ap'
what they pray for, provided that they themselves first forgive
those who have sinned against them. If however they disdain
to do this, not only shall they be unable to perform miracles by
their prayers, but they shall not even be able to obtain pardon
for their sins, which is implied in what follows; But if ye do
not forgive, neither will your Father which is in heaven
forgive your trespasses.
27. And they come again to Jerusalem : and as he
was walking in the temple, there come to him the
chief priests, and the scribes, and the elders,
28. And say unto him, By what authority doest
thou these things ? and who gave thee this authority
to do these things ?
29. And Jesus answered and said unto them, I will
also ask of you one question, and answer me, and 1
will tell you by what authority I do these things.
30. The baptism of John, was it from heaven, or of
men ? answer me.
234 GOSPEL ACCORDING TO CHAP. XI.
31. And they reasoned with themselves, saying,
If we shall say, From heaven ; he will say, Why then
did ye not believe him?
32. But if we shall say, Of men ; they feared the
people : for all men counted John, that he was a pro-
phet indeed.
33. And they answered and said unto Jesus, We
cannot tell. And Jesus answering saith unto them,
Neither do I tell you by what authority I do these
things.
Theophyl. They were angry with the Lord, for having
cast out of the temple those who had made it a place of
merchandize, and therefore they come up to Him, to question
and tempt Him. Wherefore it is said: And they come again
to Jerusalem : and as he was walking in the temple, there
come to him the Chief Priests, and the Scribes, and the
elders, and sag unto him, By what authority doest thou
these things ? and who gave thee autliority to do these
things ? As if they had said, Who art thou that doest these
things ? Dost thou make thyself a doctor, and ordain thyself
Bede Chief Priest ? Bede ; And indeed, when they say, By what
sup* authority doest thou these things, they doubt its being the
power of God, and wish it to be understood that what He
did was the devil's work. When they add also, Who gave
thee this authority, they evidently deny that He is the Son
of God, since they believe that He works miracles, not by
His own but by another's power. Theophyl. Further, they
said this, thinking to bring Him to judgment, so that if He
said, by mine own power, they might lay hold upon Him ;
but if He said, by the power of another, they might make the
people leave Him, for they believed Him to be God. But
the Lord asks them concerning John, not without a reason,
nor in a sophistical way, but because John had borne witness
of Him. Wherefore there follows : And Jesus answered and
said unto them, I will also ask of you one question, and
answer me, and I will tell you by what authority I do these
things. The baptism of John, was it from heaven, or of
Bede men f answer me. Bede; The Lord might indeed have
ubi sup.
VER. 27 33. ST. MARK. 235
confuted the cavils of his tempters by a direct answer, but
prudently puts them a question, that they might be con-
demned either by their silence or their speaking, which is
evident from what is added, And they reasoned with them-
selves, saying, If we shall say, From heaven ; he will say,
Why then did ye not believe him ? As if He had said, He
whom you confess to have had his prophecy from heaven
bore testimony of Me, and ye have heard from him, by what
authority I do these things. It goes on : But if we shall
say, Of men; they feared the people. They saw then that
whatever they answered, they should fall into a snare ; fearing
to be stoned, they feared still more the confession of the
truth. Wherefore it goes on : And they answered and said
unto Jesus, We cannot tell. Pseudo- Jerome ; They envied
the Lamp, and were in the dark, wherefore it is said, / have p8. 132,
ordained a lamp for mine anointed; his enemies will J1''-18*
clothe with shame* There follows: And Jesus answering
saith unto them, Neither do I tell you by what authority I
do these things. Bede ; As if He had said, I will not tellBede
you what 1 know, since ye will not confess what ye know. u i sap'
Further, we must observe that knowledge is hidden from
those who seek it, principally for two reasons, namely, when
he who seeks for it either has not sufficient capacity to under-
stand what he seeks for, or when through contempt for the
truth, or some other reason, he is unworthy of having that for
which he seeks opened to him.
CHAP. XIL
1. And he began to speak unto them by parables.
A certain man planted a vineyard, and set an hedge
about it, and digged a place for the winefat, and
built a tower, and let it out to husbandmen, and went
into a far country.
2. And at the season he sent to the husbandmen a
servant, that he might receive from the husbandmen
of the fruit of the vineyard.
3. And they caught him, and beat him, and sent
him away empty.
4. And again he sent unto them another servant ;
and at him they cast stones, and wounded him in the
head, and sent him away shamefully handled.
5. And again he sent another; and him they killed,
and many others ; beating some, and killing some.
6. Having yet therefore one son, his well-beloved,
he sent him also last unto them, saying, They will
reverence my son.
7. But those husbandmen said among themselves,
This is the heir ; come, let us kill him, and the
inheritance shall be our's.
8. And they took him, and killed him, and cast
him out of the vineyard.
9. What shall therefore the lord of the vineyard
do ? he will come and destroy the husbandmen, and
will give the vineyard unto others.
VER. 1 — 12. GOSPEL ACCORDING TO ST. MARK. '237
10. And have ye not read this Scripture; The
stone which the builders rejected is become the head
of the corner :
1 1. This was the Lord's doing, and it is marvellous
in our eyes ?
12. And they sought to lay hold on him, but feared
the people : for they knew that he had spoken the
parable against them : and they left him, and went
their way.
Gloss. After the Lord had closed the mouths of His Gloss,
tempters by a wise question, He next shews their wickedness non oeo*
in a parable ; wherefore it is said : And he began to speak
unto them by parables. A certain man planted a vineyard.
Pseu do- Jerome ; God the Father is called a man by a human
conception. The vineyard is the house of Israel ; the hedge
is the guardianship of Angels ; the winefat is the law, the
tower is the temple, and the husbandmen, the priests. Bede; Bede in
Or else, the hedge is the wall of the city, the winefat is the3 JJF"
altar, or1 those winefats, by which three psalms receive their1 v. vol.
name. Theophyl. Or, the hedge is the law, which prohibited a.'
their mingling with strangers. There follows, And went into
afar country. Bede; Not by any change of place, but He Bede
seemed to go away from the vineyard, that He might leave11'1 ftlip'
the husbandmen to act on their own freewill. It goes on : And
at the season he sent to the husbandmen a servant, that he might
receive from the husbandmen of the fruit of the vineyard.
Pseudo-Jerome ; The servants who were sent were the pro-
phets, the fruit of the vineyard is obedience ; some of the
prophets were beaten, others wounded, others slain. Where-
fore it goes on, And they caught him, and beat him, and sent
him away empty. Bede ; By the servant who was first sent, Bede
we must understand Moses, but they beat him, and sent him ubl 8UP'
away empty, because they angered Moses in the tents. There ps. 100,
follows, And again he sent unto them another servant, and6'
they wounded him in the head, and sent him away shamefully
handled. This other servant means David and the other
Psalmists, but they wounded Him in the head and shamefully
handled him, because they despised the songs of the Psalm-
238 GOSPEL ACCORDING TO CHAP. XII.
l Kings ists, and rejected David himself, saying, What portion have
1 ' we in David? It goes on, And he sent another ; and him they
killed, and many others; beating some, and killing some. By
the third servant and his companions, understand the band
of the prophets. But which of the prophets did they not
persecute ? In these three kinds of servants, as the Lord Him-
self elsewhere pronounces, may be included in a figure all the
Luke doctors under the law, when He says, that all things must
be fulfilled which were written in the Law of Moses, and in
the Prophets, and in the Psalms, concerning Me. Theo-
phyl. Or else, By the first servant, understand the prophets
2Chron. who lived about the time of Elias, for Zedekiah the false
9 ' prophet beat Micaiah ; and by the second servant whom they
wounded in the head, that is, evil entreated, we may under-
stand the prophets who lived about the time of Hosea
and Isaiah ; but by the third servant understand the pro-
phets who flourished about the time of Daniel and Ezekiel.
It goes on, Having yet therefore one son, his well-beloved, lie
sent him also last unto them, saying, Perchance they will reve-
rence my son. Pseudo-Jerome ; The well-beloved son and the
last is the Only-begotten ; and in that He says, They ivill re-
Bede verence my son, He speaks in irony. Bede ; Or else, this is
ubi sup. noj. ga-^ -n ignorance? "but God is said to doubt, that freedom of
will may be left to man. Theophyl. Or else, He said this not
as though He were ignorant of what was to happen, but to shew
what it was right and fitting that they should do. But those
husbandmen said amongst themselves, This is the heir, come,
Bede let us kill him, and the inheritance will be ours. Bede ; The
sup* Lord proves most clearly that the chiefs of the Jews did not
crucify the Son of God through ignorance, but through envy;
for they understood that this was He to whom it was said,
Ps. 2, I will give thee the heathen for thine inheritance. But these
evil husbandmen strove to seize upon it by slaying Him, when
the Jews crucifying Him tried to extinguish the faith which
is by Him, and rather to bring forward their own righteousness
which is by the Law, and to thrust it on the nations, and
to imbue them with it. There follows : And they took him,
and killed him, and cast him out of the vineyard. Theophyl.
That is, without Jerusalem, for the Lord was crucified out of
the city. Pseudo-Jerome ; Or else, they cast Him out of
VEB. 1—12. ST. MARK. 239
the vineyard, that is, out of the people, saying Thou art a John 6,
Samaritan, and hast a devil. ' Or, as far as in them lay, they i ^ede
cast Him out of their own borders, and gave Him up to the ubi SUP-
Gentiles that they might receive Him. There follows, What
then will the Lord of the vineyard do ? he will come and
destroy those husbandmen, and give the vineyard unto other.
Aug. Matthew indeed subjoins that they answered and said, Aug.
He will miserably destroy those wicked men, which Mark here Evan!1
says was not their answer, but that the Lord after putting the Ij* '°-
question, as it were answered Himself. But we may easily 21, 41.
understand either that their answer was subjoined without
the insertion of, they answered, or they said, which at the
same time was implied; or else, that their answer, being the
truth, was attributed to the Lord, since He also Himself gave
this answer concerning them, being the Truth. Theophyl.
The Lord of the vineyard then is the Father of the Son who
was slain, and the Son Himself is He who was slain, who will
destroy those husbandmen, by giving them up to the Romans?
and who will give the people to other husbandmen, that is, to
the Apostles. Read the Acts of the Apostles, and you will find
three thousand, and five thousand on a sudden believing and
bearing fruit to God. Pseudo-Jerome ; Or else, the vineyard
is given to others, that is, to those who come from the east,
and from the west, and from the south, and from the north,
and who sit down with Abraham, Isaac, and Jacob in the
kingdom of heaven. Bede; But that this was done by Rede
Divine interposition he affirms, by immediately afterwards u ' hUl''
adding, And have ye not read this Scripture, The stone
which the builders refused is become the head-stone in the
corner? As if he had said, how is this prophecy to be ful-
filled, save in that Christ, being rejected and slain by you, is to
be preached to the Gentiles, who will believe on Him ? Thus
then as a corner stone, He will found the two people on Him-
self, and of the two people will build for Himself a city of the
faithful, one temple. For the masters of the synagogue, whom
He had just called husbandmen, He now calls builders, because
the same persons, who seemed to cultivate His people, that
they might bear the fruits of life, like a vineyard, were also com-
manded to construct and adorn this people, to be, as it were, a
house worthy to have God for its inhabitant. Theophyl. The
240 GOSPEL ACCORDING TO CHAP. XII.
stone then which the builders refused, the same has become
the head-stone of the corner, that is, of the Church. For the
Church is, as it were, the corner, joining together Jews and
Gentiles; and this corner has been made by the Lord, and is
wonderful in our eyes, that is, in the eyes of the faithful ;
for miracles meet with detraction from the faithless. The
Church indeed is wonderful, as it were resting on wonders,
for the Lord worked with the Apostles, and confirmed the word
with signs. And this is what is meant, when it is said, This
was the Lord's doing, and it is marvellous in our eyes.
Pseudo- Jerome ; This rejected stone, which is borne by that
corner where the lamb and the bread met in the supper, end-
ing the Old and beginning the New Testament, does things
Ps. 118, marvellous in our eyes as the topaz. Bede; But the Chief
Vule Priests shewed that those things which the Lord had spoken
Bede were true ; which is proved from what follows: And ihey sought
to lay hold on him; for He Himself is the heir, whose unjust
death He said was to be revenged by the Father. Again, in a
moral sense, each of the faithful, when the Sacrament of Bap-
tism is intrusted to him, receives on hire a vineyard, which
he is to cultivate. But the servant sent to him is evil in-
treated, beaten, and cast out, when the word is heard by him
and despised, or, what is worse, even blasphemed ; further,
he kills, as far as in him lies, the heir, who has trampled
under foot the Son of God. The evil husbandman is de-
stroyed, and the vineyard given to another, when the humble
shall be enriched with that gift of grace, which the proud
man has scorned. And it happens daily in the Church, that
the Chief Priests wishing to lay hands on Jesus, are held back
by the multitude, when some one, who is a brother only in
name, either blushes or fears to attack the unity of the faith of
the Church, and of its peace, though he loves it not, on account
of the number of good brethren who dwell together within it.
13. And they send unto him certain of the Phari-
sees and of the Herodians, to catch him in his words.
14. And when they were come, they say unto him,
Master, we know that thou art true, and carest for no
man; for thou regardest not the person of men, but
VER. 13 17. ST. MARK. 241
teachest the way of God in truth : Is it lawful to
give tribute to Caesar, or not ?
15. Shall we give, or shall we not give? But he,
knowing their hypocrisy, said unto them, Why tempt
ye me ? bring me a penny, that I may see it.
16. And they brought it. And he saith unto
them, Whose is this image and superscription ? And
they said unto him, Caesar's.
17. And Jesus answering said unto them, Render
to Caesar the things that are Caesar's, and to God the
things that are God's. And they marvelled at him.
Bede ; The Chief Priests though they sought to take Him, Bede
feared the multitude, and therefore they endeavoured to effect s^-
what they could not do of themselves, by means of earthly
powers, that they might themselves appear to be guiltless of
His death; and therefore it is said, And they send unto him
certain of the Pharisees and of the Herodians, to catch him
in his words. Theophyl. We have said elsewhere of the
Herodians, that they were a certain new heresy, who said that
Herod was the Christ, because the succession of the kingdom
of Judah had failed. Others however say that the Herodians
were the soldiers of Herod, whom the Pharisees brought as
witnesses of the words of Christ, that they might take Him,
and lead Him away. But observe how in their wicked-
ness they wished to deceive Christ by flattery; for it goes
on: Master, we know that thou art true. Pseudo-Jerome;
For they questioned Him with honied words, and they sur-
rounded Him as bees, who carry honey in their mouth, but
a sting in their tail. Bede; But this bland and crafty ques- Bede
tion was intended to induce Him in His answer rather to u ' SUi>
fear God than Caesar, and to say that tribute should not be
paid, so that the Herodians immediately on hearing it might
hold Him to be an author of sedition against the Romans ;
and therefore they add, And car est for no man : for thou re-
yardesl not the person of any. Theophyl. So that thou
wilt not honour Caesar, that is, against the truth ; there-
fore they add, But teachest the way of God in truth. Is it
VOL. II. R
242 GOSPEL ACCORDING TO CHAP. XII.
lawful to (jive tribute to Casar, or not ? Shall we give, or
shall ice not give ? For their whole plot was one which had a
precipice on both sides, so that if He said that it was lawful
to give tribute to Caesar, they might provoke the people
against Him, as though He wished to reduce the nation itself
to slavery ; but if He said, that it was not lawful, they might
accuse Him, as though He was stirring up the people against
Caesar; but the Fountain of wisdom escaped their snares.
Wherefore there follows: But he, knowing their hypocrisy,
said unto them, Why tempi ye me? bring me a penny, that I
Bede may see it. And they brought it. Bede ; A denarius was a piece
ubi sup. * i ■, „ . i , •
of money, accounted equal to ten smaller coins, and bearing
the image of Caesar; wherefore there follows: And he saith
unto them, Whose is this image and, superscription? And
they said unto him, Caesar's. Let those who think that our
Saviour asked the question through ignorance and not by an
economy, learn from this that He might have known wrhose
image it was; but He puts the question, in order to return them
a fitting answer; wherefore there follows: And Jesus answer-
ing said unto them, Render unto Ccesar the things that are
Caesar's, and unto God the things that are God's. Theophyl.
As if He had said, Give what bears an image to him whose
image it bears, that is, the penny to Caesar; for we can both
pay Caesar his tribute, and offer to God what is His own.
Bede Bede; That is, tithes, first-fruits, oblations, and victims. In
the same way as He gave tribute both for Himself and Peter,
He also gave to God the things that are God's, doing the
will of His Father. Pseudo-Jerome; Render to Caesar the
money bearing his image, which is collected for him, and
render yourselves willingly up to God, for the light of thy
Ps. 4, 7. countenance, O Lord, and not of Caesar's, is stamped upon
Vula;. .
us. Theophyl. The inevitable wants of our bodies is as
Caesar unto each of us ; the Lord therefore orders that there
should be given to the body its own, that is, food and raiment,
and to God the things that are God's. It goes on : And they
marvelled at him. They who ought to have believed, won-
dered at such great wrisdom, because they had found no
place for their craftiness.
VER. 18 — 27. ST. MARK. 243
18. Then come unto him the Sadducees, which say
there is no resurrection ; and they asked him, saying,
19. Master, Moses wrote unto us, If a man's brother
die, and leave his wife behind him, and leave no
children, that his brother should take his wife, and
raise up seed unto his brother.
20. Now there were seven brethren : and the first
took a wife, and dying left no seed.
21. And the second took her, and died, neither left
he any seed : and the third likewise.
22. And the seven had her, and left no seed : last
of all the woman died also.
23. In the resurrection therefore, when they shall
rise, whose wife shall she be of them ? for the seven
had her to wife.
24. And Jesus answering, said unto them, Do ye
not therefore err, because ye know not the Scriptures,
neither the power of God ?
25. For when they shall rise from the dead, they
neither marry, nor are given in marriage ; but are as
the angels which are in heaven.
26. And as touching the dead, that they rise :
have ye not read in the book of Moses, how in the
bush God spake unto him, saying, I am the God of
Abraham, and the God of Isaac, and the God of
Jacob ?
27. He is not the God of the dead, but the God of
the living : ye therefore do greatly err.
Gloss. After that our Lord has prudently escaped the Gloss
crafty temptation of the Pharisees, it is shewn how Pie also
confounds the Sadducees, who tempt Him ; wherefore it
is said : Then come unto him the Sadducees, which say there
is no resurrection. Theophyl. A certain heretical sect of
the Jews called Sadducees denied the resurrection, and
said that there was neither angel nor spirit. These then
r 2
non oeo.
244 GOSPEL ACCORDING TO CHAP. XII.
coming to Jesus, craftily proposed to Him a certain tale, in
order to shew that no resurrection should take place, or had
taken place; and therefore there is added, And they asked
him, saying. Master. And in this tale they lay down that
seven men had married one woman, in order to make men
Bede draw back from belief in the resurrection. Bede ; And fitly do
they frame such a fable in order to prove the madness of those
who assert the resurrection of the body. Such a thing how-
ever might really have happened at some time or other among
them. Pseu do- Jerome ; But in a mystical sense: what can
this woman, leaving no seed of seven brothers, and last of all
dying, mean except the Jewish synagogue, deserted by the
seven-fold Spirit, which rilled those seven patriarchs, who did
not leave to her the seed of Abraham, that is, Jesus Christ?
For although a Son was born to them, nevertheless He was
given to us Gentiles. This woman was dead to Christ, nor
shall she be joined in the resurrection to any patriarch of the
seven ; for by the number seven is meant the whole company
of the faithful. Thus it is said contrariwise by Isaiah,
is. 4, 1. Seven wo?nen shall take hold of one man; that is, the seven
Churches, which the Lord loves, reproves, and chastises?
adore Him with one faith. Wherefore it goes on : And Jesus
answering, said unto them, Do ye not therefore err, not
knowing the Scripture, neither the power of God? The-
ophyl. As if He had said, Ye understand not what sort of a
resurrection the Scriptures announce; for ye believe that
there will be a restoration of our bodies, such as they are
now, but it shall not be so. Thus then ye know not the
Scriptures ; neither again do ye know the power of God ;
for ye consider it as a difficult thing, saying, How can the
limbs, which have been scattered, be united together and
joined to the soul ? But this in respect of the Divine power
is as nothing. There follows : For when they shall rise from
the dead, they neither marry, nor are given in marriage; but
are as the angels which are in heaven; as if He had said,
There will be a certain heavenly and angelic restoration to
life, when there shall be no more decay, and we shall re-
main unchanged ; and for this reason marriage shall cease.
For marriage now exists on account of our decay, that
we may be carried on by succession of our race, and not
VEIL 18 — 27. ST. MARK. 245
fail ; but then we shall be as the Angels, who need no
succession by marriage, and never come to an end. Bede • Bede
We must here consider that the Latin custom does not sup'
answer to the Greek idiom. For properly ' different words » nubere
are used for the marriage of men, and that of women ; but here ^orem
we may simply understand that, marry is meant of men, and ducere.
given in marriage of women. Pseudo- Jerome ; Thus then they
do not understand the Scripture, in that in the resurrection,
men shall be as the Angels of God, that is, no man there dies,
no one is born, no infant is there, no old man. Theophyl.
In another way also they are deceived, not understanding
the Scriptures; for if they had understood them, they
should also have understood how by the Scriptures the
resurrection of the dead may be proved; wherefore He adds,
And as touching the dead, that they rise, have ye not read
in the book of Moses, how in the bush God spake unto him,
saying, I am the God of Abraham, and the God of Isaac,
and the God of Jacob ? Pseudo-Jerome ; But I say, in the
bush, in which is an image of you ; for in it the fire was
kindled, but it did not consume its thorns ; so my words set
you on fire, but do not burn off your thorns, which have grown
under the curse. Theophyl. But I say, / am the God of
Abraham, the God of Isaac, and the God of Jacob. As if
He had said, The God of the living, wherefore He adds, He
is not the God of the dead, but of the living ; for He did not
say, I have been, but / am, as if they had been present.
But some one perhaps will say, that God spake this only of
the soul of Abraham, not of his body ; to which I answer,
that Abraham implies both, that is, soul and body, so that He
also is the God of the body, and the body lives with God,
that is, in God's ordinance. Bede; Or else; because after Bede
proving that the soul remained after death, (for God could up#
not be God of those who did not exist at all,) the resurrection
of the body also might be inferred as a consequence, since
it had done good and evil with the soul. Pseudo-Jerome;
But when He says, The God of Abraham, the God of Isaac,
and the God of Jacob; by naming God thrice, He implied
the Trinity. But when He says, He is not the God of the
dead, by naming again the One God, he implies One Sub-
stance. But they live who make good the portion, which they
246 GOSPEL ACCORDING TO CHAP. XII.
had chosen ; and they are dead, who have lost what they had
Gloss, made good. Ye therefore do greatly err. Gloss. That is,
"because they contradicted the Scriptures, and derogated
from the power of God.
28. And one of the scribes came, and having heard
them reasoning together, and perceiving that he had
answered them well, asked him, Which is the first
commandment of all ?
29. And Jesus answered him, The first of all the
commandments is, Hear, O Israel ; The Lord our
God is one Lord :
30. And thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy
mind, and with all thy strength : this is the first
commandment.
31. And the second is like, namely this, Thou shalt
love thy neighbour as thyself. There is none other
commandment greater than these.
32. And the scribe said unto him, Well, Master,
thou hast said the truth : for there is one God ; and
there is none other but he :
33. And to love him with all the heart, and with
all the understanding, and with all the soul, and with
all the strength, and to love his neighbour as himself,
is more than all whole burnt offerings and sacrifices.
34. And when Jesus saw that he answered dis-
creetly, he said unto him, Thou art not far from the
kingdom of God. And no man after that durst ask
him any question.
Gloss. Gloss. After that the Lord confuted the Pharisees, and
oce* the Sadducees, who tempted Him, it is here shewn how He
satisfied the Scribe who questioned Him ; wherefore it is
said. And one of the scribes came, and having heard them
masoninq together^ and perceiving that he had answered
■m welh asked him, Which is the first commandment of
VEIL 28 — 34. ST, MARK. 247
(ill? Pseudo-Jerome ; This question is only that which is
a problem common to all skilled in the law, namely, that the
commandments are differently set forth in Exodus, Leviticus,
and Deuteronomy. Wherefore He brought forward not one
but two commandments, by which, as by two paps rising on
the breast of the bride, our infancy is nourished. And
therefore there is added, And Jesus answered him, The
first of all the commandments is, Hear, O Israel ; the
Lord thy God is one God. He mentions the first and
greatest commandment of all ; this is that to which each of
us must give the first place in his heart, as the only founda-
tion of piety, that is, the knowledge and confession of the
Divine Unity, with the practice of good works, which is
perfected in the love of God and our neighbour ; wherefore
there is added, Thou shalt love the Lord thy God with all
thy heart, and with all thy mind, and with all thy sold, and
with all thy strength: this is the first commandment. The-
ophyl. See how He has enumerated all the powers of the
soul; for there is a 'living power in the soul, which He i &&,h$
explains, when He says, With all thy soul, and to this be-
long anger and desire, all of which He will have us give to
Divine love. There is also another power, which is called
natural, to which belong nutriment and growth, and this also
is all to be given to God, for which reason He says, With
all thy heart. There is also another power, the rational,
which He calls the mind, and that too is to be given whole
to God. Gloss. The words which are added, And with all Gloss.
thy strength, may be referred to the bodily powers. It goes110" occ*
on : And the second is like, namely this, Thou shalt love thy
neighbour as thyself. THEorHYL. He says that it is like,
because these two commandments are harmonious one with
the other, and mutually contain the other. For he who loves
God, loves also His creature ; but the chief of His creatures
is man, wherefore he who loves God ought to love all men.
But he who loves his neighbour, who so often offends him,
ought much more to love Him, who is ever giving him
benefits. And therefore on account of the connection be-
tween these commandments, He adds, There is none other
commandment greater than these. It goes on : And the
Scribe said unto him, Well, Master, thou hast said the truth :
248 G0SPKL ACCORDING TO CHAT. XII,
for there is one God, and there is none other but he : and
to love him with all the heart, and with all the soul, and
with all the understanding, and with all the strength, and to
love his neighbour as himself, is more than all whole burnt
Bede offerings and sacrifices. Bede ; He shews when he says,
ubi sup. ,.. , J
this is greater than all sacrifices, that a grave question was
often debated between the scribes and Pharisees, which was
the first commandment, or the greatest of the Divine law;
that is, some praised offerings and sacrifices, others preferred
acts of faith and love, because many of the fathers before the law
pleased God by that faith only, which works by love. This
scribe shews that he was of the latter opinion. But it con-
tinues, And when Jesus saw that he answered discreetly, he
said unto him, Thou art not far from the kingdom of God.
Theophyl. By which He shews that he was not perfect, for
He did not sav, Thou art within the kingdom of heaven, but,
ubi sup. Thou art not far from the kingdom of God. Bede; But the
reason why he was not far from the kingdom of God was, that
he proved himself to be a favourer of that opinion, which is
proper to the New Testament and to Gospel perfection.
Aug. de Aug. Nor let it trouble us that Matthew says, that he who
Evan, addressed this question to the Lord tempted Him ; for it may
n. 73. ke tliat though he came as a tempter, yet he was corrected
by the answer of the Lord. Or at all events, we must not look
upon the temptation as evil, and done with the intention of
deceiving an enemy, but rather as the caution of a man who
wished to try a thing unknown to him. Pseudo-Jerome;
Or else, he is not far who comes with knowledge ; for
ignorance is farther from the kingdom of God than know-
ledge; wherefore he says above to the Sadducees, Ye err,
not knowing the Scriptures, or the power of God. It goes
on : And no man after that durst ask him any questions.
Bjf.de Bede ; For since they were confuted in argument, they ask
Him no farther questions, but take Him without any disguise,
and give Him up to the Roman power. From which we
understand that the venom of envy may be overcome, but
can hardly lie quiet.
35. And Jesus answered and said, while he taught
VER. 35 — 37. ST. MARK. 249
in the temple, How say the Scribes that Christ is the
Son of David ?
36. For David himself said by the Holy Ghost,
The Lord said to my Lord, Sit thou on my right
hand, till I make thine enemies thy footstool.
37. David therefore himself calleth him Lord ;
and whence is he then his son ? And the common
people heard him gladly.
Theophyl. Because Christ was coming to His Passion,
He corrects a false opinion of the Jews, who said that
Christ was the Son of David, not his Lord ; wherefore it is
said, And Jesus answered and said, while he taught in the
temple. Pseudo-Jerome; That is, He openly speaks to
them of Himself, that they may be inexcusable; for it
goes on: How say the Scribes that Christ is the Son of
David? Theophyl. But Christ shews Himself to be the
Lord, by the words of David. For it goes on: For David
himself said by the Holy Ghost, The Lord said to my
Lord, Sit thou on my right hand; as if He had said,
Ye cannot say that David said this without the grace
of the Holy Spirit, but he called Him Lord in the
Holy Spirit ; and that He is Lord, he shews, by this that
is added, Till F make thine enemies thy footstool ; for they
themselves were His enemies, whom God put under the foot-
stool of Christ. Bede ; But the putting down of His enemies Bede
by the Father, does not shew the weakness of the Son, butubi SUP'
the unity of nature, by which One works in the Other; for
the Son also subjects the Father's enemies, because He glo-
rifies His Father upon earth. Gloss. Thus then the Lord Gloss,
concludes from what has gone before the doubtful question.
For from the foregoing words of David it is proved that
Christ is the Lord of David, but according to the saying of
the Scribes, it is proved that He is his son. And this is
what is added, David himself then calls him Lord, how is
he then his son? Bede; The question of Jesus is useful for Bede
us even now against the Jews; for they, acknowledging thatubi SUP-
Christ is to come, assert that He is a mere man, a holy Per-
son descended from David. Let us then ask them, as our
250 GOSPEL ACCORDING TO CHAP. XII.
Lord has taught us, if He be a mere man, and only the son of
David, how David in the Holy Spirit calls Him Lord. They
are not however reproved for calling Him David's son, but for
not believing Him to be the Son of God. It goes on, And
Gloss. t/ie common people heard him qladly. Gloss. Namely,
nonocc. _ . f , . . /
because they saw that He answered and put questions wisely.
38. And he said unto them in his doctrine, Beware
of the scribes, which love to go in long clothing, and
love salutations in the marketplaces,
39. And the chief seats in the synagogues, and the
uppermost rooms at feasts :
40. Which devour widows' houses, and for a pre-
tence make long prayers: these shall receive greater
damnation.
Pseu do- Jerome; After confuting the Scribes and Pharisees,
He burns up as a fire their dry and withered examples ;
wherefore it is said, And he said tmto them in his doctrine,
Beware of the Scribes, which love to go in long clothing.
Bede Bede ; To walk in long clothing is to go forth into public
clad in garments too much ornamented, in which amongst
other things, that rich man, who fared sumptuously every
day, is said to have sinned. Theophyl. But they used
to walk in honourable garments , because they wished to be
highly esteemed for it, and in like manner they desired other
things, which lead to glory. For it goes on : And love salu-
tations in the marketplaces, and the chief seats in the syna-
Bede gogues, and the uppermost rooms at feasts. Bede; We
must observe that He does not forbid that those, to whom it
falls by the rule of their office, should be saluted in the
marketplace, or have chief seats and places at feasts, but He
teaches that those who love those things unduly, whether
they have them or no, are to be avoided by the faithful as
wicked men: that is, He blames the intention and not the
office ; although this too is culpable, that the very men who
wish to be called masters of the synagogue in Moses' seat,
should have to do with lawsuits in the marketplace. We are
in two ways ordered to beware of those who arc desirous of* vain
VER. 41 — 44. ST. MARK. 251
glory ; first, we should not be seduced by their hypocrisy
into thinking that what they do is good; nor secondly,
should we be excited to imitate them, through a vain
rejoicing in being praised for those virtues which they
affect. Theophyl. He also especially teaches the Apostles,
not to have any communication with the scribes, but
to imitate Christ Himself; and in ordaining them to be
masters in the duties of life, He places others under
themv. Bede; But they do not only seek for praise from Bede
men, but also for gain. Wherefore there follows, Which sup'
devour widows' houses, under the pretence of long prayers.
For there are men who pretending to be just hesitate not to
receive money from persons who are troubled in conscience,
as though they would be their advocates in the judgment.
A hand stretched out to the poor is always an accompaniment
to prayer, but these men pass the night in prayer, that they
may take away money from the poor. Theophyl. But the
Scribes used to come to women, who were left without the
protection of their husbands, as though they were their pro-
tectors; and by a pretence of prayer, a reverend exterior and
hypocrisy, they used to deceive widows, and thus also devour
the houses of the rich. It goes on, These shall receive a
greater damnation , that is, than the other Jews, who sinned.
41. And Jesus sat over against the treasury, and
beheld how the people cast money into the treasury :
and many that were rich cast in much.
42. And there came a certain poor widow, and she
threw in two mites, which make a farthing.
43. And he called unto him his disciples, and saith
unto them, Verily I say unto you, That this poor
widow hath cast more in, than all they which have
cast into the treasury :
44. For all they did cast in of their abundance ;
but she of her want did cast in all that she had, even
all her living.
v Theophylaet's wonls should he in the duties of life.
translated. He becomes their example
252 GOSPEL ACCORDING TO CHAP. XII.
Bede Bede ; The Lord, who had warned them to avoid the
sup* desire of high place and vain glory, now distinguishes by a
sure test those who brought in gifts. Wherefore it is said,
And Jesus sat over against the treasury, and beheld how the
people cast money into the treasury. In the Greek language,
phylassein means to keep, and gaza is a Persian word for
treasure; wherefore the word gazophylacium which is here
used means a place where riches are kept, which name also
was applied to the chest in which the offerings of the people
were collected, for the necessary uses of the temple, and to the
porch in which they were kept. You have a notice of the
John porch in the Gospel, These words spake Jesus in the treasury
2'K? as ^e tauffht ifl tne temple; and of the chest in the book of
12, 9. Kings, But Jehoiada the priest took a chest. Theophyl.
Now there was a praiseworthy custom amongst the Jews, that
those who were able and willing should put something into the
treasury, for the maintenance of the priests, the poor, and the
widows; wherefore there is added, And many that were rich
cast in much. But whilst many people were so engaged,
a poor widow came up, and shewed her love by offering
money according to her ability ; wherefore it is said,
And there came a certain poor widow, and she threw
Bede ™l ^uo m^es» which make a farthing. Bede; Reckoners
ubi sup. use the word * quadrans' for the fourth part of any
thing, be it place, money, or time. Perhaps then in this
place is meant the fourth part of a shekel, that is, five
pence. It goes on, And he called unto him his disciples,
and saith unto them, Verily I say unto you, Thai this poor
widow hath cast more in, than all they which have cast into
the treasury: for God does not weigh the property but the
conscience of those who offer; nor did He consider the
smallness of the sum in her offering, but what was the store
from which it came. Wherefore He adds, For all they did cast
in of their abundance, but she of her want did cast in all that
she had, even all her living. Pseu do- Jerome; But in a
mystical sense, they are rich, who bring forth from the treasure
of their heart things new and old, which are the obscure and
hidden things of Divine wisdom in both testaments ; but who
is the poor woman, if it be not I and those like me, who cast
in what I can, and have the will to explain to you, where I have
VER. 41 — 44. ST. MARK. 253
not the power. For God does not consider how much ye hear,
but what is the store from which it comes ; but each at all
events can bring his farthing, that is, a ready will, which is
called a farthing, because it is accompanied by three things,
that is, thought, word, and deed. And in that it is said that
she cast in all her living , it is implied that all that the
body wants is that by which it lives * ; wherefore it is said, ' victum
All the labour of man is for his mouth. Theophyl. Or Eccl. 6,
else; That widow is the soul of man, which leaving Satan '*
to which it had been joined, casts into the temple two
mites, that is, the flesh and the mind, the flesh by abstinence,
the mind by humility, that so it may be able to hear that it
has cast away all its living, and has consecrated it, leaving
nothing for the world of all that it possessed. BEDE;Bede
Again, in an allegorical way, the rich men, who cast gifts into sup*
the treasury, point out the Jews puffed up with the righte-
ousness of the law ; the poor widow is the simplicity of
the Church : poor indeed, because she has cast away the
spirit of pride and of the desires of worldly things ; and a
widow, because Jesus her husband has suffered death for her.
She casts two mites into the treasury, because she brings
the love of God and of her neighbour, or the gifts of faith
and prayer; which are looked upon as mites in their own
insignificance, but measured by the merit of a devout inten-
tion are superior to all the proud works of the Jews. The
Jew sends of his abundance into the treasury, because he
presumes on his own righteousness ; but the Church sends
her whole living into God's treasury, because she understands
that even her very living is not of her own desert, but of
Divine grace.
CHAP. XIII.
1. And as he went out of the temple, one of his
disciples saith unto him, Master, see what manner
of stones and what buildings are here!
2. And Jesus answering said unto him, Seest thou
these great buildings ? there shall not be left one
stone upon another, that shall not be thrown down.
Bede in Bede ; Because after the founding of the Church of Christ,
lib. iv. Judaea was to be punished for her treachery, the Lord
42, fitly, after praising the devotedness of the Church in the per-
son of the poor widow, goes out of the temple, and foretold
its coming ruin, and the contempt in which the buildings now
so wonderful were soon to be held, wherefore it is said, And as
he went out of the temple, one of his disciples saith unto him,
Master, see what manner of stones and what buildings are here!
Theophyl. For, since the Lord had spoken much concerning
the destruction of Jerusalem, His disciples wondered, that
such numerous and beautiful buildings were to be destroyed;
and this is the reason why they point out the beauty of the
temple, and He answers not only that they were to be destroyed,
but also that one stone should not be left upon another :
wherefore it goes on: And Jesus answering said unto him,
Seest thou these great buildings? there shall not be left one
stone upon another, that shall not be thrown down. Now
some may endeavour to prove that Christ's words were false,
by saying that many ruins were left, but this is not at all the
point ; for though some ruins had been left, still at the
consummation of all things one stone shall not be left upon
another. Besides it is related, that iElius Adrian overturned
VER. 3 8. ST. MARK. 255
the city and the temple from the foundation, so that the word
of the Lord here spoken was fulfilled. Bede; But it wasBede
ordered by Divine power that after that the grace of the faith ubl Sl'l>'
of the Gospel was made known through the world, the temple
itself with its ceremonies should be taken away ; lest per-
chance some one weak in the faith , if he saw that these
things which had been instituted by God still remained,
might by degrees drop from the sincerity of the faith, which
is in Christ Jesus, into carnal Judaism. Pseudo-Jerome ;
Here also the Lord enumerates to His disciples the destruc-
tion of the last time, that is of the temple, with the people,
and its letter ; of which one stone shall not be left upon
another, that is, no testimony of the Prophets upon those,
to whom the Jews perversely applied them, that is, on Ezra,
Zerubbabel, and the Maccabees. Bede ; Again, when the Bede
Lord left the temple, all the edifice of the law and the frame-101 sup*
work of the commandments were destroyed, so that nothing
could be filled up by the Jews; and now that the head has
been taken away, all the limbs fight one against the other.
3. And as he sat upon the mount of Olives over
against the temple, Peter and James and John and
Andrew asked him privately,
4. Tell us, when shall these things be ? and what
shall be the sign when all these things shall be
fulfilled ?
5. And Jesus answering them began to say, Take
heed lest any man deceive you :
6. For many shall come in my name, saying, I am
Christ ; and shall deceive many.
7. And when ye shall hear of wars and rumours of
wars, be ye not troubled : for such things must needs
be ; but the end shall not be yet.
8. For nation shall rise against nation, and king-
dom against kingdom : and there shall be earth-
quakes in divers places, and there shall be famines and
troubles : these are the beginnings of sorrows.
25G GOSPEL ACCORDING TO CHAP. XIII.
Uede Bede; Because the Lord, when some were praising the
buildings of the temple, had plainly answered that all these
were to be destroyed, the disciples privately enquired about
the time and the signs of the destruction which was foretold ;
wherefore it is said : And as he sat upon the mount of Olives ■,
over against the temple, Peter and James and John and
Andrew asked him privately, Tell us when shall these things
be? and what shall be the sign when all these things shall be
fulfilled. The Lord sits upon the mount of Olives, over
against the temple, when He discourses upon the ruin and
destruction of the temple, so that even His bodily position
may be in accordance with the words which He speaks,
pointing out mystically that, abiding in peace with the saints,
He hates the madness of the proud. For the mount of
Olives marks the fruitful sublimity of the Holy Church.
Aug- Aug. In answer to the disciples, the Lord tells them of things
cxcix. which were from that time forth to have their course ;
9* whether He meant the destruction of Jerusalem which
occasioned their question, or His own coming through the
Church, (in which Fie ever comes even unto the end, for we
know that He comes in His own, when His members are
born day by day,) or the end itself, in which He will appear
to judge the quick and the dead. Theophyl. But before
answering their question, He strengthens their minds
that they may not be deceived, wherefore there follows :
And Jesus answering them began to say, Take heed
lest any man deceive you? And this He says, because
when the sufferings of the Jews began, some arose professing
to be teachers, wherefore there follows: For many shall
come in my name, saying, I am Christ ; and shall deceive
Uede many. Bede; For many came forward, when destruction
u ! SUP* was hanging over Jerusalem, saying that they were Christs,
and that the time of freedom was now approaching. Many
teachers of heresy also arose in the Church even in the time
of the Apostles; and many Antichrists came in the name of
Christ, the first of whom was Simon Magus, to whom the
Samaritans, as we read in the Acts of the Apostles, listened,
Acts 8, saying, This man is the great power of God: wherefore also
it is added here, And shall deceive many. Now from the
time of the Passion of our Lord there ceased not amongst the
VKK. 9 — 13 ST. MARK. 257
Jewish people, who chose the seditious robber and rejected
Christ the Saviour, either external wars or civil discord;
wherefore it goes on: And when ye shall hear of wars and
rumours of wars, he ye not troubled. And when these come,
the Apostles are Warned not to be afraid, or to leave Jerusa-
lem and Judaea, because the end was not to come at once,
nay was to be put off for forty years. And this is what is
added: for such things must needs be; but the end shall not
be yet, that is, the desolation of the province, and the last de-
struction of the city and temple. It goes on: For nation
shall rise against nation, and kingdom against kingdom.
Theophyl. That is, the Romans against the Jews, which
Josephus relates happened before the destruction of Jerusalem.
For when the Jews refused to pay tribute, the Romans arose,
in anger; but because at that time they were merciful
they took indeed their spoils, but did not destroy Jerusa-
lem. What follows shews that God fought against the Jews,
for it is said, And there shall be earthquakes in divers places,
and there shall be famines. Bede; Now it is on record that Bede
this literally took place at the time of the Jewish rebellion. ublsup'
But kingdom against kingdom, the pestilence of those whose
word spreads as a canker, dearth of the word of God, the
commotion of the whole earth, and the separation from the true
faith, may all rather be understood of heretics who, by fighting
one against the other, bring about the triumph of the Church.
9. But take heed to yourselves : for they shall deliver
you up to councils ; and in the synagogues ye shall
be beaten : and ye shall be brought before rulers and
kings for my sake, for a testimony against them.
10. And the Gospel must first be published among
all nations.
11. But when they shall lead you, and deliver you
up, take no thought beforehand what ye shall speak,
neither do ye premeditate : but whatsoever shall be
given you in that hour, that speak ye : for it is not ye
that speak, but the Holy Ghost.
12. Now the brother shall betray the brother to
death, and the father the son ; and children shall
vol. ir. s
258 GOSPEL ACCORDING TO CHAP. XIII.
rise up against their parents, and shall cause them to
be put to death.
13. And ye shall be hated of all men for my
name's sake : but he that shall endure unto the end,
the same shall be saved.
Bede Bede; The Lord shews how Jerusalem and the pro-
ubi sup. . . ... ...
vince of Judaea merited the infliction of such calamities, in
the following words : But take heed to yourselves : for they shall
deliver you up to councils ; and in the synagogues ye shall
be beaten. For the greatest cause of destruction to the
Jewish people was, that after slaying the Saviour, they also
tormented the heralds of His name and faith with wicked
cruelty. Theophyl. Fitly also did He premise a recital of
those things which concerned the Apostles, that in their own
tribulations they might find some consolation in the community
of troubles and sufferings. There follows: And ye shall be
brought before rulers and kings for my sake, for a testimony
against them. He says kings and rulers, as, for instance,
Agrippa, Nero, and Herod. Again, His saying,ybr my sake,
gave them no small consolation, in that they were about to suffer
for His sake. For a testimony against them, means, as a judg-
ment beforehand against them, that they might be inexcusable,
in that though the Apostles were labouring for the truth, they
would not join themselves to it. Then, that they might not think
that their preaching should be impeded by troubles and dan-
gers, He adds: And the Gospel must Jirst be published
Aug. de among all nations. Aug. Matthew adds: And then shall the
Evaii. en& come. Mark, however, by the word^r.^ means before the
ii. 77. end come. Bede: Ecclesiastical historians testify that this
Matt. ' J
24, H. was fulfilled, for they relate that all the Apostles long before
the destruction of the province of Judaea were dispersed to
preach the Gospel over the whole world, except James the son
of Zebedee and James the brother of our Lord, who had before
shed their blood in Judaea for the word of the Lord. Since
then the Lord knew that the hearts of the disciples would
be saddened by the fall and destruction of their nation,
He relieves them by this consolation, to let them know
that even after the casting away of the Jews, companions
in their joy and heavenly kingdom should not be wanting.
VER. 14 20. ST. MARK. 1259
nay that many more were to be collected out of all
mankind than perished in Judaea. Gloss. Another anxiety Gloss.
might also arise in the breasts of the disciples. Lestnono
therefore after hearing that they were to be brought before
kings and rulers, they should fear that their want of science
and eloquence should render them unable to answer, our Lord
consoles them by saying, But when they shall lead you and
deliver you up, take no thought beforehand what ye shall
speak, hut whatsoever shall be given you in that hour, that
speak ye. Bede; For when we are led before judges forBede
Christ's sake, all our duty is to offer up our will for Christ. u 1 sup*
As for the rest, Christ Himself who dwells in us speaks for us,
and the grace of the Holy Ghost shall be given us, when we
answer. Wherefore it goes on : For it is not ye that shall
speak, but the Holy Ghost. Theophyl. He also foretells to
them a worse evil, that they should suffer persecution from
their relations. Wherefore there follows: Now the brother
shall betray the brother to death, and the father the son ;
and children shall rise up against their parents, and shall cause
them to be put to death ; and ye shall be hated of all men for my
name^s sake. Bede ; This has often been seen in time of Bede
persecution, nor can there be any firm affection amongst men ubl sup*
who differ in faith. Theophyl. And this He says, that on
hearing it, they might prepare themselves to bear persecutions
and ills with greater patience. Then He brings them con-
solation, saying, And ye shall be hated of all men for my
name's sake ; for the being hated for Christ's sake is a
sufficient reason for suffering persecutions patiently,1 for it is i Aug.
not the punishment, but the cause, that makes the martyr. J", Ps*
Again, that which follows is no small comfort amidst persecu-
tion : But he that shall endure unto the end, the same shall
be saved.
14. But when ye shall see the abomination of
desolation, spoken of by Daniel the prophet, standing
where it ought not, (let him that readeth understand,)
then let them that be in Judaea flee to the mountains :
15. And let him that is on the housetop not go
down into the house, neither enter therein, to take
any thing out of his house :
S 2
*2()0 GOSPEL ACCORDING TO CHAP. XIII.
16. And let him that is in the field not turn back
again for to take up his garment.
17. But woe to them that are with child, and to
them that give suck in those days !
18. And pray ye that your flight be not in the
winter.
19. For in those days shall be affliction, such as
was not from the beginning of the creation which God
created unto this time, neither shall be.
20. And except that the Lord had shortened those
days, no flesh should be saved : but for the elect's
sake, whom he hath chosen, he hath shortened the
days.
Gloss. Gloss. After speaking of the things which were to happen
before the destruction of the city, the Lord now foretells those
which happened about the destruction itself of the city,
saying, But when ye shall see the abomination of desolation
standing where it ought not, (let him that readeth understand.)
Aug. Aug. Matthew says, standing in the holy place ; but with
ii? 77. ' this verbal difference Mark has expressed the same meaning;
for He says where it ought not to stand, because it ought not to
Bede stand in the holy place. Bede ; When we are challenged to
ubi sup. understand what is said, we may conclude that it is mystical.
But it may either be said simply of Antichrist, or of the
statue of Caesar, which Pilate put into the temple, or of the
equestrian statue of Adrian, which for a long time stood
in the holy of holies itself. An idol is also called abomina-
tion according to the Old Testament, and he has added
of desolation, because it was placed in the temple when
desolate and deserted. Theophyl. Or he means by the
abomination of desolation, the entrance of enemies into the
Aug. city by violence. Aug. But Luke, in order to shew that
Epist. ^e aDomination of desolation happened when Jerusalem
9. was taken, in this same place gives the words of our Lord,
Luke And when ye shall see Jerusalem compassed with armies,
21 > 20* then know that the desolation thereof is nigh. It goes on:
Bede Then let them that be in Judaaflee to the mountains. Bede;
ubi sup.
VER. 14 20. ST. MARK. 261
It is on record that this was literally fulfilled, when on the ap- Bede
proach of the war with Rome and the extermination of the Jewish u l sup'
people, all the Christians who were in that province, warned
by the prophecy, fled far away, as Church history relates, and
retiring beyond Jordan, remained for a time in the city of
Pella under the protection of Agrippa, the king of the Jews,
of whom mention is made in the Acts, and who with that part
of the Jews, who chose to obey him, always continued subject
to the Roman empire. Theophyl. And well does he say,
Who are in Jud<ea, for the Apostles were no longer in Judaea,
but before the battle had been driven from Jerusalem.
Gloss. Or rather went out of their own accord, being led Non in
by the Holy Ghost. It goes on, And let him that is on Gloss-
the housetop not go down into the house, neither enter therein, Theoph.
to take any thing out of his house', for it is a desirable
thing to be saved even naked from such a destruction.
It goes on : But woe to them that are with child, and to
them that give suck in those days. Bede; That is, they Bede
whose wombs or whose hands, overladen with the burden of SUP*
children, in no small measure impede their forced flight.
Theophyl. But it seems to me, that in these words He
foretells the eating of children, for when afflicted by famine
and pestilence, they laid hands on their children. Gloss. Gloss.
Again, after having mentioned this double impediment to non occ*
flight, which might arise either from the desire of taking
away property, or from having children to carry, He touches
upon the third obstacle, namely, that coming from the
season ; saying, And pray ye that your flight be not in the
winter. Theophyl. That is, lest they who wish to fly
should be impeded by the difficulties of the season. And
He fitly gives the cause for so great a necessity for flight;
saying, For in those days shall be affliction, such as was not
from the beginning of the creation which God created unto
this time, neither shall be. Aug. For Josephus, who has Aug.
written the history of the Jews, relates that such things were Epi.st* 0
* CXC1X* */•
suffered by this people, as are scarcely credible, wherefore it
is said, not without cause, that there was not such tribulation
from the beginning of the creation until now, nor shall ever be.
But although in ihe time of Antichrist there shall be one
similar or greater, we must understand that it is of that
•262 GOSPEL ACCORDING TO CHAP. XIII.
people, that it is said that there shall never happen such another.
For if they are the first and foremost to receive Antichrist, that
same people may rather be said to cause than to suffer tribulation.
Bede Bede; The only refuge in such evils is, that God who gives
i sup. g^Qjjgffo to suffer, should abridge the power of inflicting.
Wherefore there follows : And except that the Lord had short-
ened those days. Theophyl. That is, if the Roman war had
not been soon finished, no flesh should be saved; that is, no Jew
should have escaped; but for the elect's sake, whom he hath
chosen, that is, for the sake of the believing Jews, or who
were hereafter to believe, He hath shortened the days, that is,
the war was soon finished, for God foresaw that many Jews
would believe after the destruction of the city ; for which
reason He would not suffer the whole race to be utterly
Aug. destroyed. Aug. But some persons more fitly understand
sup. t^at t|ie caiamities themselves are signified by days, as evil
days are spoken of in other parts of holy Scripture ; for the
days themselves are not evil, but what is done in them. The
woes themselves therefore are said to be abridged, because
through the patience which God gave they felt them less, and
Bede then what was great in itself was abridged. Bede ; Or else ;
3up. ^ege wor(jSj jn those days shall be affliction, properly agree
with the times of Antichrist, when not only tortures more
frequent, and more painful than before are to be heaped on
the faithful, but also, what is more terrible, the working of
miracles shall accompany those who inflict torments. But in
proportion as this tribulation shall be greater than those
which preceded, by so much shall it be shorter. For it is
believed, that during three years and a half, as far as may be
conjectured from the prophecy of Daniel and the Revelations
of John, the Church is to be attacked. In a spiritual sense,
however, when we see the abomination of desolation stand-
ing where it ought not, that is, heresies and crimes reigning
amongst thorn, who appear to be consecrated by the heavenly
mysteries, then whosoever of us remain in Judaea, that is, in
the confession of the true faith, ought to mount the higher
in virtue, the more men we see following the broad paths of
vice. Pseudo-Jerome; For our flight is to the mountains,
that he who has mounted to the heights of virtue may not go
Bede down to the depths of sin. Bede ; Then let him who is on
ubi sup.
VER. 21 27. ST. MARK. 263
the house-top, that is, whose mind rises above carnal deeds,
and who lives spiritually, as it were in the free air, not come
down to the base acts of his former conversation, nor seek again
those things which he had left, the desires of the world or the
flesh. For our house either means this world, or that in which
we live, our own flesh. Pseudo- Jerome ; Pray that your
flight may not be in the winter ', or on the sabbath day, that
is, that the fruit of our work may not be ended with the end
of time ; for fruit comes to an end in the winter and time in
the sabbath. Bede : But if we are to understand it of the Bede
consummation of the world, He commands that our faith and lsup#
love for Christ should not grow cold, and that we should not
grow lazy and cold in the work of God, by taking a sabbath
from virtue. Theophyl. We must also avoid sin with fervour,
and not coldly and quietly. Pseudo-Jerome ; Bat the
tribulation shall be great, and the days short, for the sake of
the elect, lest the evil of this time should change their under-
standing.
21. And then if any man shall say to you, Lo,
here is Christ ; or, lo, he is there ; believe him not :
22. For false Christs and false prophets shall rise,
and shall shew signs and wonders, to seduce, if it
were possible, even the elect.
23. But take ye heed : behold, I have foretold you
all things.
24. But in those days, after that tribulation, the
sun shall be darkened, and the moon shall not give
her light,
25. And the stars of heaven shall fall, and the
powers that are in heaven shall be shaken.
26. And then shall they see the Son of man com-
ing in the clouds with great power and glory.
27. And then shall he send his angels, and shall
gather together his elect from the four winds, from
the uttermost part of the earth to the uttermost part
of heaven.
264 GOSPEL ACCORDING TO CHAP. XIII.
Theophyl. After that the Lord had finished all that con-
cerned Jerusalem, He now speaks of the coming of Antichrist,
saying, Then if any man shall say to you, Lo, here is Christ;
or, lo, he is there; believe him not. But when He says,
then, think not that it means immediately after these things
Matt. 3, are fulfilled about Jerusalem; as Matthew also says after the
birth of Christ, In those days came John the Baptist ; does
he mean immediately after the birth of Christ ? No, but he
speaks indefinitely and without precision. So also here,
then may be taken to mean not when Jerusalem shall be
made desolate, but about the time of the coming of Anti-
christ. It goes on : For false Christs and false prophets
shall arise, and shall shew signs and tvonders, to seduce, if
it were possible, even the elect. For many shall take upon
them the name of Christ, so as to seduce even the faithful.
Aug. de Aug. For then shall Satan be unchained, and work through
Civ.
Dei, Antichrist in all his power, wonderfully indeed, but falsely.
xx. 19. -guj. a doui3t is often raised whether the Apostle said Signs
and lying wonders, because he is to deceive mortal senses,
by phantoms, so as to appear to do what he does not, or
because those wonders themselves, even though time, are to
turn men aside to lies, because they will not believe that
any power but a Divine power could do them, being ignorant
of the power of Satan, especially when he shall have received
such power as he never had before. But for whichever
reason it is said, they shall be deceived by those signs and
v. Greg wonders who deserve to be deceived. Greg. Why however
Ezech " *s ** sa^ w*tn a d°UDt if it were possible, when the Lord
lib. i. 9. knows beforehand what is to be ? One of two things is
implied ; that if they are elect, it is not possible ; and if it
non po- is possible, they are not elect. This doubt therefore in our
Cat' aP Lord's discourse expresses the trembling in the mind of the
elect. And He calls them elect, because He sees that they
will persevere in faith and good works; for those who are
chosen to remain firm are to be tempted to fall by the signs
Bede of the preachers of Antichrist. Bede ; Some however refer
u i sup. j.j^g ^0 ^e ^-me Qf ^e jewjsjj captivity, where many, declaring
themselves to be Christs, drew after them crowds of deluded
persons ; but during the siege of the city there was no Chris-
tian to whom the Divine exhortation, not to follow false
VER. 21 27. ST. MARK. 265
teachers, could apply. Wherefore it is better to understand
it of heretics, who, coming to oppose the Church, pretended
to be Christs ; the first of whom was Simon Magus, but that
last one, greater than the rest, is Antichrist. It goes on : But
take ye heed: behold, I have foretold you all things. Aug. For Aug.
He did not only foretel to His disciples the good things 78pist'
which He would give to His saints and faithful ones, but
also the woes in which this world was to abound, that
we might look for our reward at the end of the world with
more confidence, from feeling the woes in like manner an-
nounced as about to precede the end of the world. The-
ophyl. But after the coming of Antichrist, the frame of the
world shall be altered and changed, for the stars shall be
obscured on account of the abundance of the brightness of
Christ. Wherefore it goes on : But in those days, after that
tribulation, the sun shall be darkened, and the moon shall
not give her light; and the stars of heaven shall fall.
Bepe ; For the stars in the day of judgment shall appear Bede
obscure, not by any lessening of their own light, but because ubl SUP*
of the brightness of the true light, that is, of the most high
Judge coming upon them; although there is nothing to
prevent its being taken to mean, that the sun and moon with
all the other heavenly bodies then for a time are really to lose
their light, just as we are told was the case with the sun at
the time of our Lord's Passion. But after the day of judg-
ment, when there shall be a new sky and a new earth, then
shall happen what Isaiah says: Moreover, the light of the Isa. 30,
moon shall be as the light of the sun, and the light of the 26'
sun shall be sevenfold. There follows, And the powers of
heaven shall be shaken. Theophyl. That is, the Angelic
virtues shall be astonished, seeing that such great things are
done, and that their fellow-servants are judged. Bede; Bede
What wonder is it that men should be troubled at this ubl SUP*
judgment, the sight of which makes the very Angelic
powers to tremble ? What will the stories of the house do
when the pillars shake ? What does the shrub of the wilder-
ness undergo, when the cedar of paradise is moved ? Pseudo-
Jerome; Or else, the sun shall be darkened, at the cold-
ness of their hearts, as in the winter time. And the
moon shall not give her light with serenity, in this time of
266 GOSPEL ACCORDING TO CHAP. XIIJ.
quarrel, and the stars of heaven shall fail in their light, when
the seed of Abraham shall all but disappear, for to it they
Gen. 22, are likened. And the powers of heaven shall be stirred up
to the wrath of vengeance, when they shall be sent by the
Son of Man at His coming, of whose Advent it is said, And
then shall they see the So?i of Man coining in the clouds
with great power and glory, He, that is, who first came
down like rain into the fleece of Gideon in all lowliness.
Aug. Aug. For since it was said by the Angels to the Apostles,
cxcix. He shall so come in like manner as ye have seen him go into
ll- heaven, rightly do we believe that He will come not only in
A cts 1
ll. ' the same body, but on a cloud, since He is to come as He
went away, and a cloud received Him as He was going.
Theophyl. But they shall see the Lord as the Son of Man,
Aug. de that is, in the body, for that which is seen is body. Aug.
13rin' l' For the vision of the Son of Man is shewn even to the bad,
but the vision of the form of God to the pure in heart
Matt. 5, alone, for they shall see God. And because the wicked
cannot see the Son of God, as He is in the form of God,
equal to the Father, and at the same time both just
and wicked are to see Him as Judge of the quick and dead,
before Whom they shall be judged, it was necessary that the
Son of Man should receive power to judge. Concerning the
execution of which power, there is immediately added,
And then shall he send his angels. Theophyl. Observe that
Christ sends the Angels as well as the Father; where then are
they who say that He is not equal to the Father ? For the
Angels go forth to gather together the faithful, who are
chosen, that they may be carried into the air to meet Jesus
Christ. Wherefore it goes on : And gather together his elect
from the four winds. Pseudo-Jerome; As corn winnowed
from the threshing-floor of the whole earth. Bede ; By the
four winds, He means the four parts of the world, the east,
the west, the north, and the south. And lest any one should
think that the elect are to be gathered together only from the
four edges of the world, and not from the midland regions as
well as the borders, He has fitly added, From the uttermost
part of earth, to the uttermost part of heaven, that is,
from the extremities of the earth to its utmost bounds, where
the circle of the heavens appears to those who look from
VER. 28 31. ST. MARK. 267
afar to rest upon the boundaries of the earth. No one there-
fore shall be elect in that day who remains behind and does
not meet the Lord in the air, when He comes to judgment.
The reprobate also shall come to judgment, that when it is
finished they may be scattered abroad and perish from before
the face of God.
28. Now learn a parable of the fig tree ; When
her branch is yet tender, and putteth forth leaves, ye
know that summer is near :
29. So ye in like manner, when ye shall see these
things come to pass, know that it is nigh, even at the
doors.
30. Verily I say unto you, that this generation
shall not pass, till all these things be done.
31. Heaven and earth shall pass away: but my
words shall not pass away.
Bede; Under the example of a tree the Lord gave a Bede
pattern of the end, saying, Now learn a parable of theuhlsnv-
fig tree, when her branch is yet tender, and putteth forth leaves,
ye know that summer is near. So ye in like manner, when
ye shall see these things come to pass, know that it is nigh,
even at the doors. Theophyl. As if He had said, As when
the fig tree puts forth its leaves, summer follows at once, so
also after the woes of Antichrist, at once, without an interval,
shall be the coming of Christ, who will be to the just as
summer after winter, but to sinners, winter after summer.
Aug. All that is said by the three Evangelists concerning the Au<*.
Advent of our Lord, if diligently compared together and^F8^
examined, will perchance be found to belong to His daily
coming in His body, that is, the Church, except those places
where that last coming is so promised, as if it were approach-
ing ; for instance in the last part of the discourse accord-
ing to Matthew, the coming itself is clear1)' expressed,
where it is said, When the So?t of Man shall come in Aw Matt.
glory. For what does he refer to in the words, when ye shall25 > 31-
see these things come to pass, but those things which He has
mentioned above, amongst which it is said, And then ye shpM^eT~] t~**t^^
/ *$/ BT. f''lC
I ^ ( ^J
2G8 GOSPEL ACCORDING TO CHAP. XIII.
the Son of Man coming in the clouds. The end there-
fore shall not be then, but then it shall be near at hand. Or
are we to say, that not all those things whieh are mentioned
above are to be taken in, but only some of them, that is,
leaving out these words, Then shall ye see the Son of man
coming ; for that shall be the end itself, and not its approaeh
only. But Matthew has declared that it is to be received
without exception, saying, When ye shall see all these things,
know that it is near, even at the doors. That which is said
above must therefore be taken thus; And lie shall send his
angels, and gather together the elect from the four winds; that
is, He shall collect His elect from the four winds of heaven, which
He does in the whole of the last hour, coming in His mem-
Bede bers as nl C^0U(^S* Bede ; This fruitbearing of the fig tree
nbi sup. may also be understood to mean the state of the synagogue,
which was condemned to everlasting barrenness, because
when the Lord came, it had no fruits of righteousness in
Rom. those who were then unfaithful. But the Apostle has said,
' ' that when the fulness of the Gentiles is come in, all Israel
shall be saved. What means this, but that the tree, which
has been long barren, shall then yield the fruit, which it had
withheld? When this shall happen, doubt not that a summer
of true peace is at hand. Pseudo-Jerome; Or else, the
leaves which come forth are words now spoken, the summer
at hand is the day of Judgment, in which every tree shall
shew what it had within it, deadness for burning, or green-
ness to be planted with the tree of life. There follows:
Verily I say unto you, This generation shall not pass, till
Bede these things be done. Bede; By generation He either means
ubi sup. the whole race of mankind, or specially the Jews. Theophyl.
Or else, This generation shall not pass away, that is, the gene-
ration of Christians, until all things be fulfilled, which
were spoken concerning Jerusalem and the coming of
Antichrist ; for He does not mean the generation of the
Apostles, for the greater part of the Apostles did not live
up to the destruction of Jerusalem. But He says this of
the generation of Christians, wishing to console His disci-
ples, lest they should believe that the faith should fail at that
time; for the immoveable elements shall first fail, before the
words of Christ fail; wherefore it is added, Heaven and earth
VER. 32 — 37. ST. MARK. '2()9
shall pass away, but my words shall not pass away. Bede; Bede
The heaven which shall pass away is not the ethereal or sup'
starry heaven, but the heaven where is the air. For
wheresoever the water of the judgment could reach, there also,
according to the words of the blessed Peter, the fire of judg-2 Pet. 3.
ment shall reach. But the heaven and the earth shall pass
away in that form which they now have, but in their essence
they shall last without end.
32. But of that day and that hour knoweth no
man, no, not the angels which are in heaven, neither
the Son, but the Father.
33. Take ye heed, watch and pray : for ye know
not when the time is.
34. For the Son of man is as a man taking a far
journey, who left his house, and gave authority to his
servants, and to every man his work, and commanded
the porter to watch.
35. Watch ye therefore : for ye know not when the
master of the house cometh, at even, or at midnight,
or at the cockcrowing, or in the morning :
36. Lest coming suddenly he find you sleeping.
37. And what I say unto you I say unto all,
Watch.
Theophyl. The Lord wishing to prevent His disciples
from asking about that day and hour, says, But of that day
and that hour knoweth no man, no, not the angels which are
in heaven, neither the Son, but the Father. For if He had
said, I know, but I will not reveal it to you, He would
have saddened them not a little; but He acted more wisely,
and prevents their asking such a question, lest they should
importune Him, by saying, neither the Angels nor I.
Hilary; This ignorance of the day and hour is nrgedjj^ai%
against the Only-Begotten God, as if, God born of GoddeTrin.
had not the same perfection of nature as God. But first,
let common sense decide whether it is credible that He, who
270 GOSPEL ACCORDING TO CHAP. XIII.
is the cause that all things are, and are to be, should be igno-
rant of any out of all these things. For how can it be beyond
the knowledge of that nature, by which and in which that
which is to be done is contained ? And can He be ignorant of
that day, which is the day of His own Advent ? Human sub-
stances foreknow as far as they can what they intend to do,
and the knowledge of what is to be done, follows upon the
will to act. How then can the Lord of glory, from ignorance
of the day of His coming, be believed to be of that imperfect
nature, which has on it a necessity of coming, and has not
attained to the knowledge of its own advent ? But again, how
much more room for blasphemy will there be, if a feeling
of envy is ascribed to God the Father, in that He has with-
held the knowledge of His beatitude from Him to whom He
gave a foreknowledge of His death. But if there are in Him
all the treasures of knowledge, He is not ignorant of this day ;
Col.2,3.rather we ought to remember that the treasures of wisdom
in Him are hidden ; His ignorance therefore must be connected
with the hiding of the treasures of wisdom, which are in
Him. For in all cases, in which God declares Himself igno-
rant, He is not under the power of ignorance, but either it is not
a fit time for speaking, or it is an economy of not acting. But if
God is said then to have known that Abraham loved Him,
when He did not hide that His knowledge from Abraham, it
Gen. follows, that the Father is said to know the day, because He
22, 12. ^j n0f. ^cie ^ from the Son. If therefore the Son knew not
the day, it is a Sacrament of His being silent, as on the con-
trary the Father alone is said to know, because He is not
silent. But God forbid that any new and bodily changes
should be ascribed to the Father or the Son. Lastly, lest He
should be said to be ignorant from weakness, He has immedi-
ately added, Take ye heed, watch and pray, for ye know not
when the time is. Pseudo-Jerome ; For we must needs
watch with our souls before the death of the body. The-
ophyl. But He teaches us two things, watching and prayer;
for many of us watch, but watch only to pass the night in wick-
edness; He now follows this up with a parable, saying, For
the Son of man is as a man taking afar journey, who left
his house, and gave his servants power over every work,
and commanded the porter to watch.
VER. 32 — 37. ST. MARK. 271
Bede ; The man who taking a far journey left his house Bede
is Christ, who ascending as a conqueror to His Father after ubl sup#
the resurrection, left His Church, as to His bodily presence,
but has never deprived her of the safeguard of His Divine
presence. Greg. Forthe earth isproperly the place for the flesh, Greg.
which was as it were carried away to a far country, when it was E°™' 9"
placed by our Redeemer in the heavens. And he gave his ser-
vants power over every work, when, by giving to His faithful
ones the grace of the Holy Ghost, He gave them the power of
serving every good work. He has also ordered the porter to
watch, because He commanded the order of pastors to have
a care over the Church committed to them. Not only, how-
ever, those of us who rule over Churches, but all are
required to watch the doors of their hearts, lest the evil
suggestions of the devil enter into them, and lest our Lord
find us sleeping. Wherefore concluding this parable He
adds, Watch ye therefore : for ye know not when the master
of the house cometh, at even, or at midnight^ or at cockcrow,
or in the morning : lest coming suddenly he find you sleep-
ing. Pseudo-Jerome ; For he who sleeps applies not his
mind to real bodies, but to phantoms, and when he awakes,
he possesses not what he had seen ; so also are those, whom
the love of this world seizes upon in this life ; they quit after this
life what they dreamed was real. Theophyl. See again that
He has not said, I know not when the time will be, but, Ye
know not. For the reason why He concealed it was that it
was better for us; for if, now that we know not the end, we
are careless, what should we do if we knew it? We should
keep on our wickednesses even unto the end. Let us there-
fore attend to His words; for the end comes at even, when a
man dies in old age ; at midnight, when he dies in the
midst of his youth ; and at cockcrow, when our reason is
perfect within us; for when a child begins to live according
to his reason, then the cock cries loud within him, rousing
him from the sleep of sense ; but the age of childhood is the
morning. Now all these ages must look out for the end; for
even a child must be watched, lest he die unbaptized.
Pseudo-Jerome ; He thus concludes His discourse, that the
last should hear from those who come first this precept which is
common to all ; wherefore He adds, But what I say unto you I
•272 GOSPEL ACCORDING TO ST. MARK. CHAP. XIII.
Aug. say unto all, Watch. Aug. For He not only speaks to those
i99St3 m wnose hearing He then spake, but even to all who
came after them, before our time, and even to us, and to
all after us, even to His last coming. But shall that day
find all living, or will any man say that He speaks also
to the dead, when He says, Watch, lest when he cometh he
find you sleeping ? Why then does He say to all, what only
belongs to those who shall then be alive, if it be not that it
belongs to all, as I have said ? For that day comes to each
man when his day comes for departing from this life such as
he is to be, when judged in that day, and for this reason every
Christian ought to watch, lest the Advent of the Lord find
him unprepared ; but that day shall find him unprepared,
whom the last day of his life shall find unprepared.
CHAP. XIV.
1. After two days was the feast of the Passover,
and of unleavened bread : and the Chief Priests and
the Scribes sought how they might take him by craft,
and put him to death.
2. But they said, Not on the feast day, lest there
be an uproar of the people.
Pseudo-Jerome; Let us now sprinkle our book, and our
thresholds with blood, and put the scarlet thread around the
house of our prayers, and bind scarlet on our hand, as was Gen.38,
done to Zarah, that we may be able to say that the red heifer is ^
slain in the valley. For the Evangelist, being about to 19, 2.
speak of the slaying of Christ, premises, After two days was2\ 4"
the feast of the Passover, and of unleavened bread. Bede ; Bede in
Pascha which in Hebrew is phase, is not called from ^"3
Passion, as many think, but from passing over, because
the destroyer, seeing the blood on the doors of the Israelites,
passed by them, and did not smite them ; or the Lord
Himself, bringing aid unto His people, walked above them.
Pseudo-Jerome ; Or else phase is interpreted a passing
over, but Pascha means sacrifice. In the sacrifice of the
lamb, and the passing of the people through the sea, or
through Egypt, the Passion of Christ is prefigured, and
the redemption of the people from hell, when He visits us
after two days, that is, when the moon is most full, and
the age of Christ is perfect, that when no part at all of it
is dark, we may eat the flesh of the Lamb without spot, who
VOL. II. T
274 GOSPEL ACCORDING TO CHA1\ XIV.
taketh away the sins of the world, in one house, that is, in
the Catholic Church, shod with charity, and armed with
Bede virtue. Bede ; The difference according to the Old Testa-
ment between the Passover and the feast of unleavened
bread was, that the day alone on which the lamb was slain
in the evening, that is, the fourteenth moon of the first month,
was called Passover. But on the fifteenth moon, when they
came out of Egypt, the feast of unleavened bread came on,
which solemn time was appointed for seven days, that is, up
to the twenty-first day of the same month in the evening.
But the Evangelists indifferently use the day of unleavened
bread for the Passover, and the Passover for the days of un-
leavened bread. Wherefore Mark also here says, After two
days was the feast of the Passover, and of unleavened
bread, because the day of the Passover was also ordered to be
celebrated on the days of unleavened bread, and we also, as
it were, keeping a continual passover, ought always to be
passing out of this world. Pseudo-Jerome ; But iniquity
came forth in Babylon from the princes, who ought to have
purified the temple and the vessels, and themselves accord-
ing to the law, in order to eat the lamb. Wherefore there
follows: And the Chief Priests and the Scribes sought how
they might take him by craft, and put him to death. Now
when the head is slain, the whole body is rendered power-
less, wherefore these wretched men slay the Head. But
they avoid the feast day, which indeed befits them, for
what feasting can there be for them, who have lost life
and mercy? Wherefore it goes on: But they said, Not
on the feast day, lest there be an uproar of the people.
Bede Bede ; Not indeed, as the words seem to imply, that they
sup* feared the uproar, but they were afraid lest He should be
taken out of their hands by the aid of the people. The-
ophyl. Nevertheless, Christ Himself had determined for
Himself the day of His Passion ; for He wished to be cruci-
fied on the Passover, because He was the true Passover.
3. And being in Bethany in the house of Simon
the leper, as he sat at meat, there came a woman
having an alabaster box of ointment of spikenard very
VER. 3 — 9. ST. MARK. 275
precious ; and she brake the box, and poured it on
his head.
4. And there were some that had indignation with-
in themselves, and said, Why was this waste of the
ointment made ?
5. For it might have been sold for more than three
hundred pence, and have been given to the poor.
And they murmured against her.
6. And Jesus said, Let her alone ; why trouble ye
her ? she hath wrought a good work on me.
7. For ye have the poor with you always, and
whensoever ye will ye may do them good : but me ye
have not always.
8. She hath done what she could : she is come
aforehand to anoint my body to the burying.
9. Verily I say unto, Wheresoever this Gospel shall
be preached throughout the whole world, this also
that she hath done shall be spoken of for a memorial
of her.
Bede ; The Lord when about to suffer for the whole Bede
world, and to redeem all nations with His blood, dwells in uhl sup*
Bethany, that is, in the house of obedience ; wherefore it is
said, And being in Bethany in the house of Simon the leper,
as he sat at meat, there came a woman. Pseudo-Jerome ;
For the fawn amongst the stags ever comes back to his couch,
that is, the Son, obedient to the Father even unto death,
seeks for obedience from us. Bede; He says of Simon the Bede
leper, not because he remained still a leper at that time, butubi SUP-
because having once been such, he was healed by our
Saviour ; his former name is left, that the virtue of the
Healer may be made manifest. Theophyl. But although
the four Evangelists record the anointing by a woman, there
were two women and not one ; one described by John, the sister
of Lazarus ; it was she who six days before the Passover
anointed the feet of Jesus ; another described by the other
three Evangelists. Nay, if you examine, you will find three ;
t 2
276 GOSPEL ACCORDING TO CHAP. XIV.
for one is described by John, another by Luke, a third by the
other two. For that one described by Luke is said to be a sinner
and to have come to Jesus during the time of His preach-
ing; but this other described by Matthew and Mark is said
to have come at the time of the Passion, nor did she confess
Aug. de that she had been a sinner. Aug. I however think that
Evaii.ii. nothing else can be meant, but that the sinner who then
79. came to the feet of Jesus was no other than the same Mary
who did this twice; once, as Luke relates it, when coming
for the first time with humility and tears she merited the
remission of her sins. For John also relates this, when he
began to speak of the raising of Lazarus before He came to
John Bethany, saying, It was that Mary which anointed the Lord
' ' with ointment, and wiped his feet with her hair, whose
brother Lazarus was sick. But what she again did at
Bethany is another act, unrecorded by Luke, but mentioned
in the same way by the other three Evangelists. In that
therefore Matthew and Mark say that the head of the Lord was
anointed by the woman, whilst John says the feet, we must
understand thatboth the head and the feet were anointed by the
woman. Unless because Mark has said that she broke the box
in order to anoint His head, any one is so fond of cavilling as
to deny that, because the box was broken, any could remain
to anoint the feet of the Lord. But a man of a more pious spirit
will contend that it was not broken so as to pour out the whole,
or else that the feet were anointed before it was broken, so that
there remained in the unbroken box enough to anoint the head.
Bede Bede ; Alabaster is a sort of white marble, veined with various
ubi sup. colours which is often hollowed out for boxes of ointment,
because it keeps things of that nature most uncorrupt. Nard
is an aromatic shrub of a large and thick root, but short, black,
and brittle ; though unctuous, it smells like cypress, and has a
sharp taste, and small and dense leaves. Its tops spread them-
selves out like ears of corn, therefore, its gift being double,
perfumers make much of the spikes and the leaves of the nard.
And this is what is meant by Mark, when he says spikenard
very precious, that is, the ointment which Mary brought for the
Lord was not made of the root of nard, but even, what made it
more precious, by the addition of the spikes and the leaves, the
gratefulness of its smell and virtue was augmented. Theophyl.
VER. 3 9. ST. MARK. 277
Or as is said in Greek, of pistic nard, that is, faithful, because
the ointment of the nard was made faithfully and without coun- Matt,
terfeit. Aug. It may appear to be a contradiction, that Matthew A' '
and Mark after mentioning two days and the Passover, add de Cor?;
afterwards that Jesus was in Bethany, where that precious 78.
ointment is mentioned; whilst John, just before he speaks John 12,
of the anointing, says, that Jesus came into Bethany six "
days before the feast. But those persons who are troubled
by this, are not aware that Matthew and Mark do not place
that anointing in Bethany immediately after that two days of
which he foretold, but by way of recapitulation at the time
when there were yet six days to the Passover. Pseudo- Jerome ;
Again in a mystic sense, Simon the leper means the world,
first infidel, and afterwards converted, and the woman with
the alabaster box, means the faith of the Church, who says,
My spikenard sendeth forth its smell. It is called pistic Cant. 1,
nard, that is, faithful, and precious. The house filled with 12#
the smell of it is heaven and earth ; the broken alabaster
box is carnal desire, which is broken at the Head, from which
the whole body is framed together, whilst He was reclining,
that is, humbling Himself, that the faith of the sinner might
be able to reach Him, for she went up from the feet to the
head, and down from the head to the feet by faith, that is,
to Christ and to His members. It goes on: And there
were some that had indignation within themselves, and
said, Why was this loss of the ointment? By the figure
synecdoche, one is put for many, and many for one ; for it
is the lost Judas who finds loss in salvation ; thus in the
fruitful vine rises the snare of death. Under the cover of
his avarice, however, the mystery of faith speaks ; for our
faith is bought for three hundred pence, in our ten senses, denarii
that is, our inward and outward senses which are again *• e- ten
0 asses.
trebled by our body, soul, and spirit. Bede; And in that he Bede
says, And they murmured against her, we must not under- ubi SUP«
stand this to be spoken of the faithful Apostles, but rather of
Judas mentioned in the plural. Theophyl. Or else, it appears
to be aptly implied that many disciples murmured against the
woman, because they had often heard our Lord talking of
alms. Judas, however, was indignant, but not with the same
feeling, but on account of his love of money, and filthy gain;
278 GOSPEL ACCORDING TO CHAP. XIV.
wherefore John also records him alone, as accusing the
woman with a fraudulent intent. But he says, They mur-
mured against her, meaning that they troubled her with
reproaches, and hard words. Then our Lord reproves His
disciples, for throwing obstacles against the wish of the
woman. Wherefore it goes on: And Jesus said, Let her
alone, why trouble ye her? For after she had brought her
gift, they wished to prevent her purpose by their reproaches.
Orig. Origen ; For they were grieved at the waste of the ointment,
35 a ' which might be sold for a large sum and given to the poor.
This however ought not to have been, for it was right that it
should be poured over the head of Christ, with aholy and fitting
stream ; wherefore it goes on, She hath wrought a good work on
me. And so effectual is the praise of this good work, that it
ought to excite all of us to fill the head of the Lord with sweet-
smelling and rich offerings, that of us it may be said that we
have done a good work over the head of the Lord. For we
always have with us, as long as we remain in this life, the
poor who have need of the care of those who have
made progress in the word, and are enriched in the wisdom
of God ; they arc not however able always day and night
to have with them the Son of God, that is, the Word and
Wisdom of God. For it goes on: For ye have the poor
always with you, and whensoever ye will ye may do them
Bede good; but me ye have not always. Bede ; To me, indeed,
He seems to speak of His bodily presence, that He should
by no means be with them after His resurrection, as He then
was living with them in all familiarity. Pseudo-Jerome; He
says also, She hath wrought a good work on me, for who-
soever believes on the Lord, it is counted unto Him for
righteousness. For it is one thing to believe Him, and to
believe on Him, that is, to cast ourselves entirely upon Him.
It goes on: She hath done what she could, she is come
Bude (i forehand to anoint my body to the burying. Bede; As if
the Lord said, What ye think is a waste of ointment is the
service of my burial. Theophyl. For she is come aforehand
as though led by God to anoint my body, as a sign of my
approaching burial ; by which He confounds the traitor, as
if He said, With what conscience canst thou confound the
woman, who anoints my body to the burial, and dost not
VER. 10, 11. ST. MARK. 279
confound thyself, who wilt deliver me to death? But the
Lord makes a double prophecy; one that the Gospel shall
be preached over the whole world, another that the deed of the
woman shall be praised. Wherefore it goes on: Verily I say
unto you, Wheresoever this gospel shall be preached throughout
the whole world, this also that she hath done shall be spoken
of for a memorial of her* Bede; Observe also, that asMaryBede
won glory throughout the whole world for the service which u ! sup'
she rendered to the Lord, so, on the contrary, he who was
bold enough to reprove her service, is held in infamy far and
wide; but the Lord in rewarding the good with due praise
has passed over in silence the future shame of the impious.
10. And Judas Iscariot, one of the twelve, went
unto the Chief Priests, to betray him unto them.
11. And when they heard it, they were glad, and
promised to give him money. And he sought how
he might conveniently betray him.
Bede; The unhappy Judas wishes to compensate with the Bede
price of his Master for the loss which he thought he hadu l sup*
made by the pouring out of the ointment; wherefore it is
said, And Judas Iscariot, one of the twelve, went unto the
Chief Priests to betray him unto them. Chrys. Why dost Chrys.
thou tell me of his country? would that I could also have j ?
been ignorant of his existence. But there was another Horn. l.
disciple called Judas the zealot, the brother of James, and
lest by calling him by this name there should arise a con-
fusion between the two, he separates the one from the other.
But he says not Judas the traitor, that he may teach us to
be guiltless of detraction, and to avoid accusing others. In
that however he says, one of the twelve, he enhanced the
detestable guilt of the traitor; for there were seventy other
disciples, these however were not so intimate with Him,
nor admitted to such familiar intercourse. But these twelve
were approved by Him, these were the regal band, out of o*t£rh
which the wicked traitor came forth. Pseudo-Jerome ;0ao,'xx«a
But he was one of the twelve in number, not in merit, Chrys.
one in body, not in soul. But he went to the Chief Priests
after he went out and Satan entered into him. Every living
280 GOSPEL ACCORDING TO CHAP. XIV.
thing unites with what is like itself. Bede; But by the
words, he went out, it is shewn that he was not invited
by the Chief Priests, nor bound by any necessity, but
entered upon this design from the spontaneous wickedness
of his own mind. Theophyl. It is said, to betray him
unto them, that is, to announce to them when He should
be alone. But they feared to rush upon Him when He
was teaching, for fear of the people. Pseudo- Jerome ; And
he promises to betray Him, as his master the devil said
Luke 4, before, All this power I will give thee. It goes on, And
when they heard it they were glad, and promised to give
him money. They promise him money, and they lose their
Chrys. iife> which he also loses on receiving the money. Chrys. Oh !
ubi sup. . y .
the madness, yea, the avarice ot the traitor, tor his covetous-
ness brought forth all the evil. For covetousness retains the
souls which it has taken, and confines them in every way
when it has bound them, and makes them forget all things,
maddening their minds. Judas, taken captive by this madness
of avarice, forgets the conversation, the table of Christ, his own
discipleship, Christ's warnings and persuasion. For there
follows, And he sought how he might conveniently betray
him. Pseudo- Jerome ; No opportunity for treachery can
be found, such that it can escape vengeance here or there.
B£de Bede; Many in this day shudder at the crime of Judas
ubi sup. . . .
in selling his Master, his Lord and his God, for money, as
monstrous and horrible wickedness; they however do not
take heed, for when for the sake of gain they trample
on the rights of charity and truth, they are traitors to God,
who is Charity and Truth.
12. And the first day of unleavened bread, when
they killed the Passover, his disciples said unto him,
Where wilt thou that we go and prepare that thou
mayest eat the Passover ?
13. And he sendeth forth two of his disciples, and
saith unto them, Go ye into the city, and there shall
meet you a man bearing a pitcher of water : follow him.
14. And wheresoever he shall go in, say ye to the
goodman of the house, The Master saith, Where is
VER. 12 — 16. ST. MARK. 281
the guestchamber, where I shall eat the Passover with
my disciples ?
15. And he will shew you a large upper room
furnished and prepared : there make ready for us.
16. And his disciples went forth, and came into
the city, and found as he had said unto them : and
they made ready the Passover.
Chrys. Whilst Judas was plotting how to betray Him, Chrys.
the rest of the disciples were taking care of the preparation sup#
of the Passover: wherefore it is said, And the first day of
unleavened bread, when they killed the Passover, his disciples
said unto him, Where wilt thou that we go and prepare
where thou mayest eat the Passover. Bede ; He means by Bede
the first day of the Passover the fourteenth day of the first ubl sup*
month, when they threw aside leaven, and were wont to
sacrifice, that is, to kill the lamb at even. The Apostle
explaining this says, Christ our Passover is sacrificed for us. 1 Cor.
For although He was crucified on the next day, that is, on > ' *
the fifteenth moon, yet on the night when the lamb was
offered up, He committed to His disciples the mysteries of His
Body and Blood, which they were to celebrate, and was
seized upon and bound by the Jews; thus He consecrated the
beginning of His sacrifice, that is, of His Passion. Pseudo-
Jerome ; But the unleavened bread which was eaten with
bitterness, that is with bitter herbs, is our redemption, and
the bitterness is the Passion of our Lord. Theophyl. From
the words of the disciples, Where wilt thou that we go ? it
seems evident that Christ had no dwelling-place, and that
the disciples had no houses of their own ; for if so, they
would have taken Him thither. Pseudo-Jerome ; For they
say, Where wilt thou that we go ? to shew us that we should
direct our steps according to the will of God. But the Lord
points out with whom He would eat the Passover, and after
His custom He sends two disciples, which we have ex-
plained above ; wherefore it goes on, And he sendeth
forth two of his disciples, and he saith unto them, Go ye
into the city. Theophyl. He sends two of His disciples,
that is, Peter and John, as Luke says, to a man unknown to
282 GOSPEL ACCORDING TO CHAP. XIV.
Him, implying by this that He might, if He had pleased,
have avoided His Passion. For what could not He work in
other men, who influenced the mind of a person unknown to
Him, so that he received them ? He also gives them a sign
how they were to know the house, when He adds, And there
Aug. shall meet you a man bearing a pitcher of water. Aug. Mark
Evan.ii. says a pitcher, Luke a two-handled vessel; one points out the
80- kind of vessel, the other the mode of carrying it; both how-
Bede ever mean the same truth. Bede ; And it is a proof of the
presence of His divinity, that in speaking with His disciples,
He knows what is to take place elsewhere; wherefore it
follows, And his disciples went forth, and came into the
city, and found as he had said unto them; and they made
Chrys. ready the Passover. Chrys. Not our Passover, but in the
meanwhile that of the Jews; but He did not only appoint
ours, but Himself became our Passover. Why too did He
Gal. 4, eat it ? Because He was made under the Law, to redeem
them that were under the Law, and Himself give rest
to the Law. And lest any one should say that He did away
with it, because He could not fulfil its hard and difficult
obedience, He first Himself fulfilled it, and then set it to rest.
Pseudo-Jerome ; And in a mystical sense the city is the
Church, surrounded by the wall of faith, the man who meets
them is the primitive people, the pitcher of water is the law
Bede of the letter. Bede ; Or else, the water is the laver of
1 SUP* grace, the pitcher points out the weakness of those who
were to shew that grace to the world. Theophyl. He who
is baptized carries the pitcher of water, and he who bears
baptism upon him comes to his rest, if he lives according to his
reason; and he obtains rest, as being in the house. Wherefore
it is added, Follow him. Pseudo-Jerome ; That is, him who
leads to the lofty place, where is the refreshment prepared
John2i,by Christ. The lord of the house is the Apostle Peter,
■it
to whom the Lord has entrusted His house, that there may
be one faith under one Shepherd. The large upper-room
is the wide-spread Church, in which the name of the Lord
is spoken of, prepared by a variety of powers and tongues.
Bede Bede ; Or else, the large upper-room is spiritually the Law,
u i sup. w]jjcjj comes forth from the narrowness of the letter, and in
a lofty place, that is, in the lofty chamber of the soul, receives
VER. 17 — 21. ST. MARK. 283
the Saviour. But it is designedly that the names both of
the bearer of the water, and of the lord of the house, are
omitted, to imply that power is given to all who wish
to celebrate the true Passover, that is, to be embued with the
sacraments of Christ, and to receive Him in the dwelling-place
of their mind. Theophyl. Or else, the lord of the house is
the intellect, which points out the large upper room, that is,
the loftiness of intelligences, and which, though it be high,
yet has nothing of vain glory, or of pride, but is prepared
and made level by humility. But there, that is, in such a
mind Christ's Passover is prepared by Peter and John, that
is by action and contemplation.
17. And in the evening he cometh with the twelve.
18. And as they sat and did eat, Jesus said, Verily
I say unto you, One of you which eateth with me
shall betray me.
19. And they began to be sorrowful, and to say
unto him one by one, Is it I ? and another said, Is it
I?
20. And he answered and said unto them, It is one
of the twelve, that dippeth with me in the dish.
21. The Son of man indeed goeth, as it is written of
him : but woe to that man by whom the Son of man
is betrayed ! good were it for that man if he had
never been born.
Bede ; The Lord who had foretold His Passion, prophesied Bede
also of the traitor, in order to give him room for repentance, u ' sup*
that understanding that his thoughts were known, he might
repent. Wherefore it is said, And in the evening he cometh with
the twelve. And as they sat and did eat, Jesus said, Verily I
say unto you, One of you which eateth with me shall betray me.
Chrys. Where it is evident that He did not proclaim himchrys.
openly to all, lest He should make him the more shameless ; ubi SUP-
at the same time He did not altogether keep it silent, lest
thinking that he was not discovered, he should boldly hasten
to betray Him. Theophyl. But how could they eat reclining,
when the law ordered that standing and upright they should
284 GOSPEL ACCORDING TO CHAP. XIV.
eat the Passover? It is probable that they had first fulfilled
the legal Passover, and had reclined, when He began to give
them His own Passover. Pseudo- Jerome; The evening of
the day points out the evening of the world; for the last,
who are the first to receive the penny of eternal life, come about
the eleventh hour. All the disciples then are touched by
the Lord ; so that there is amongst them the harmony of
the harp, all the well attuned strings answer with accordant
tone ; for it goes on : And they began to be sorrowful,
and to say unto him one by one, Is it I? One of them
however, unstrung, and steeped in the love of money, said,
Is it I, Lord? as Matthew testifies. Theophyl. But
the other disciples began to be saddened on account of
the word of the Lord; for although they were free from this
passion, yet they trust Him who knows all hearts, rather
than themselves. It goes on : And he answered and said
unto them, It is one of the twelve, that dippeth with me in
B,e.de the dish. Bede; That is, Judas, who when the others were
ubi sup. . . . .
sad and held back their hands, puts forth his hand with his
Master into the dish. And because He had before said, One
of you shall betray me, and yet the traitor perseveres in his
evil, He accuses him more openly, without however pointing
out his name. Pseudo- Jerome ; Again, He says, One out of
the twelve, as it were separate from them, for the wolf carries
away from the flock the sheep which he has taken, and the
sheep which quits the fold lies open to the bite of the wolf.
But Judas does not withdraw his foot from his traitorous design
though once and again pointed at, wherefore his punish-
ment is foretold, that the death denounced upon him might
correct him, whom shame could not overcome; wherefore it
goes on : The Son of man indeed goeth, as it is written of
him,. Theophyl. The word here used, goeth, shews that
the death of Christ was not forced but voluntary. Pseudo-
Jerome ; But because many do good, in the way that Judas
did, without its profiting them, there follows : Woe to that
man by whom the Son of man is betrayed ! good were it for
Bede that man if he had never been born. Bede ; Woe too to
that man, to-day and for ever, who comes to the Lord's table
with an evil intent. For he, after the example of Judas,
betrays the Lord, not indeed to Jewish sinners, but to his
VER. 22 — 25. ST. MARK. 285
own sinning members. It goes on : Good were it for that man
if he had never been bom. Pseudo-Jerome ; That is, hidden
in his mother's inmost womb, for it is better for a man not
to exist than to exist for torments. Theophyl. For as
respects the end for which he was designed, it would have
been better for him to have been born, if he had not been the
betrayer, for God created him for good works ; but after he
had fallen into such dreadful wickedness, it would have been
better for him never to have been born.
22. And as they did eat, Jesus took bread, and
blessed, and brake it, and gave to them, and said,
Take, eat : this is my body.
23. And he took the cup, and when he had given
thanks, he gave it to them : and they all drank of it.
24. And he said unto them, This is my blood of
the new testament, which is shed for many.
25. Verily I say unto you, I will drink no more of
the fruit of the vine, until that day that I drink it
new in the kingdom of God.
Bede; When the rites of the old Passover were finished, Bede
He passed to the new, in order, that is, to substitute the11 * sup*
Sacrament of His own Body and Blood, for the flesh
and blood of the lamb. Wherefore there follows : And as
they did eat, Jesus took bread; that is, in order to shew that
He Himself is that person to whom the Lord swore, T7ioup8m no
art a Priest for ever after the order of Melchizedec. There4-
follows: And blessed, and brake it. Theophyl. That is,
giving thanks, He brake it, which we also do, with the addition
of some prayers. Bede ; He Himself also breaks the bread, Bede
which He gives to His disciples, to shew that the breaking of ubi SUP*
His Body was to take place, not against His will, nor without
His intervention ; He also blessed it, because He with the
Father and the Holy Spirit filled His human nature, which He
took upon Him in order to suffer, with the grace of Divine
power. He blessed bread and brake it, because He deigned
to subject to death His manhood, which He had taken upon
286 00SPEL ACCORDING TO CHAP. XIV.
Him, in such a way as to shew that there was within it the
power of Divine immortality, and to teach them that therefore
He would the more quickly raise it from the dead. There
follows : And gave to them, and said, Take, eat : this is my
body. Theophyl. That, namely, which I now give and
which ye take. But the bread is not a mere figure of the
Body of Christ, but is changed into the very Body of Christ.
For the Lord said, The bread which I give you is my Jlesh.
But the flesh of Christ is veiled from our eyes on account of
our weakness, for bread and wine are things to which we are
accustomed, if however we saw flesh and blood we could
not bear to take them. For this reason the Lord bending
Himself to our weakness keeps the forms of bread and
wine, but changes the bread and wine into the reality of
Chrys. His Body and Blood. Chrys. Even now also that Christ is
ubi sup.
close to us; He who prepared that table, Himself also conse-
crates it. For it is not man who makes the offerings
to be the Body and Blood of Christ, but Christ who was
crucified for us. The words are spoken by the mouth of
the Priest, and are consecrated by the power and the
grace of God. By this word which He spoke, This is my
body, the offerings are consecrated ; and as that word which
Gen. l, says, Increase and multiply, and Jill the earth, was sent forth
but once, yet has its effect throughout all time, when
nature does the work of generation ; so also that voice
was spoken once, yet gives confirmation to the sacrifice
through all the tables of the Church even to this day, even to
His advent. Pseudo-Jerome ; But in a mystical sense, the
Lord transfigures into bread His body, which is the
formans present Church, which is received in faith, is blessed in its
sangm- number> is broken in its sufferings, is given in its examples,
suum is taken in its doctrines; and He forms His Blood in the chalice
Pseudo- °f w&ter and wine mingled together, that by one we may
Hier- be purged from our sins, by the other redeemed from their
punishment. For by the blood of the lamb our houses are
preserved from the smiting of the Angel, and our enemies perish
in the waters of the Red sea, which are the sacraments of the
Church of Christ. Wherefore it goes on : And he took the
cup, and when he had given thanks, he gave it to them.
For we are saved by the grace of the Lord, not by our own
VER. 22 25. ST. MARK. 287
deserts. Greg. When His Passion was approaching, He is Greg.
said to have taken bread and given thanks. He there- H01"*11'
fore gave thanks, who took upon Him the stripes of other
men's wickedness ; He who did nothing worthy of smiting,
humbly gives a blessing in His Passion, to shew us, what each
should do when beaten for his own sins, since He Himself
bore calmly the stripes due to the sin of others ; furthermore
to shew us, what we who are the subjects of the Father should
do under correction, when He who is His equal gave thanks
under the lash. Bede; The wine of the Lord's cup is mixed Bede
with water, because we should remain in Christ and Christ" 1 sup"
in us. For on the testimony of John, the waters are the Apoc.
people, and it is not lawful for any one to offer either wine '
alone, or water alone, lest such an oblation should mean that
the head may be severed from the members, and either
that Christ could suffer without love for our redemption,
and that we can be saved or be offered to the Father
without His Passion. It goes on : And they all drank
of it. Pseudo-Jerome ; Happy intoxication, saving fulness,
which the more we drink gives the greater sobriety of
mind! Theophyl. Some say that Judas did not partake
in these mysteries, but that he went out before the Lord gave
the Sacrament. Some again say that He gave him also of
that Sacrament. Chrys. For Christ offered His blood to Chrys.
him who betrayed Him, that he might have remission of his sup*
sins, if he had chosen to cease to be wicked. Pseudo-Jerome ;
Judas therefore drinks and is not satisfied, nor can he quench
the thirst of the everlasting fire, because he unworthily partakes
of the mysteries of Christ. There are some in the Church
whom the sacrifice does not cleanse, but their foolish thought
draws them on to sin, for they have plunged themselves in the
stinking slough of cruelty. Chrys. Let there not be therefore a Chrys.
Judas at the table of the Lord; this sacrifice is spiritual food, sup*
for as bodily food, working on a belly filled with humours
which are opposed to it, is hurtful, so this spiritual food if
taken by one polluted with wickedness, rather brings him to
perdition, not by its own nature, but through the fault of the
recipient. Let therefore our mind be pure in all things, and
our thought pure, for that sacrifice is pure. There follows :
288 GOSPEL ACCORDING TO CHAP. XIV.
And he said unto them, This is my blood of the New Testa-
Bede ment, which is shed for many. Bede; This refers to the
up' different circumstances of the Old Testament, which was con-
secrated by the blood of calves and of goats ; and the lawgiver
Heb. 9, said in sprinkling it, This is the blood of the Testament
Ex/cJ/ which God hath injoined unto you. It goes on : Which is
8- shed for many. Pseudo- Jerome ; For it does not cleanse
all. It goes on : Verily I say unto you, I will drink no
more of the fruit of the vine, until that day that I drink it
new in the kingdom of God. Theophyl. As if He had said,
I will not drink wine until the resurrection ; for He calls His
resurrection the kingdom, as He then reigned over death.
But after His resurrection He ate and drank with His dis-
ciples, shewing that it was He Himself who had suffered.
But He drank it new, that is, in a new and strange manner,
for He had not a body subject to suffering, and requiring food,
but immortal and incorruptible. We may also understand
1 geni- it in this way. The vine is the Lord Himself, by the offspring1
of the vine is meant mysteries, and the secret understanding,
3generat which He Himself begets2, who teaches man knowledge.
But in the kingdom of God, that is, in the world to come,
He will drink with His disciples mysteries and knowledge,
teaching us new things, and revealing what He now
Bede hides. Bede; Or else, Isaiah testifies that the synagogue is
l^^j' called the vine or the vineyard of the Lord, saying, The
vineyard of the Lord of hosts is the house of Israel. The
Lord therefore when about to go to His Passion, says, / will
drink no more of the fruit of the vine, as if He had said openly,
I will no longer delight in the carnal rites of the synagogue,
in which also these rites of the Paschal Lamb have held the
chief place. For the time of my resurrection shall come,
that day shall come, when in the kingdom of heaven, that is,
raised on high with the glory of immortal life, I will be
filled with a new joy, together with you, for the salvation of
the same people born again of the fountain of spiritual
grace. Pseudo-Jerome ; But we must consider that here
the Lord changes the sacrifice without changing the time ;
so that we never celebrate the Caena Domini before the
fourteenth moon. He who celebrates the resurrection on
VER. 26 31. ST. MARK. 289
the fourteenth moon, will celebrate the Caena Domini on the
eleventh moon, which was never done in either Old or New
Testament.
26. And when they had sung an hymn, they went
out into the mount of Olives.
27. And Jesus saith unto them, All ye shall be
offended because of me this night : for it is written, I
will smite the shepherd, and the sheep shall be
scattered.
28. But after that I am risen, I will go before you
into Galilee.
29. But Peter said unto him, Although all shall
be offended, yet will not I.
30. And Jesus saith unto him, Verily I say unto
thee, That this day, even in this night, before the
cock crow twice, thou shalt deny me thrice.
31. But he spake the more vehemently, If I should
die with thee, I will not deny thee in any wise. Like-
wise also said they all.
Theophyl. As they returned thanks, before they drank,
so they return thanks after drinking; wherefore it is said,
And when they had sung an hymn, they went out into the
mount of Olives, to teach us to return thanks both before
and after our food. Pseudo-Jerome ; For by a hymn he
means the praise of the Lord, as is said in the Psalms, Tlie Ps. 22,
poor shall eat and be satisfied; they that seek after the Lord
shall praise him. And again, All such as be fat upon earth
have eaten and worshipped. Theophyl. He also shews by
this that He was glad to die for us, because when about to
be betrayed, He deigned to praise God. He also teaches us
when we fall into troubles for the sake of the salvation of
many, not to be sad, but to give thanks to God, who through
our distress works the salvation of many. Bede; That hymn Bede
in the Gospel of John may also be meant, which the Lord ^^j
sang, returning thanks to the Father, in which also He
vol. 11. u
290 GOSPEL ACCORDING TO CHAP. XIV.
prayed, raising His eyes to heaven, for Himself and His
disciples, and those who were to believe, through their word.
Theophyl. Again, He went out into a mountain, that they
might come to Him in a lonely place, and take Him without
tumult. For if they had come to Him, whilst He was
abiding in the city, the multitude of the people would have
been in an uproar, and then His enemies, who took occasion
against Him, should seem to have slain Him justly, because He
ubi sup stnTed up the people. Bede; Beautifully also does the Lord
lead out His disciples, when they had tasted His Sacraments,
into the mount of Olives, to shew typically that we ought through
the reception of the Sacraments to rise up to higher gifts of
virtue, and graces of the Holy Ghost, that we may be
anointed in heart. Pseudo-Jerome ; Jesus also is held cap-
tive on the mount of Olives, whence He ascended to
heaven, that we may know, that we ascend into heaven from
that place in which we watch and pray ; there we are bound
Bede and do not tend back again to earth. Bede ; But the Lord
sup' foretells to His disciples what is about to happen to them, that
when they have gone through it, they may not despair of
salvation, but work out their repentance, and be freed ;
wherefore there follows : And Jesus saith unto them. All ye
shall be offended because of me this night. Pseudo- Jerome ;
Ps. 40, All indeed fall, but all do not remain fallen. For shall not he
9# u g* who sleeps also rise up again ? It is a carnal thing to fall,
but devilish to remain lying when fallen. Theophyl. The
Lord allowed them to fall that they might not trust in themselves,
HaTviyo- and lest He should seem to have prophesied, what He had said,
Theoph.as an °Pen accusation of them, He brings forward the
Zech. witness of Zechariah the Prophet ; wherefore it goes on : For
13> ** it is written , / will smite the shepherd, and the sheep shall be
Bede scattered. Bede ; This is written in different words in
ubi sup. Zecharias, and in the person of the Prophet it is said to
the Lord; Smite the shepherd, and the sheep shall be scattered,
Pseudo-Jerome ; For the Prophet prays for the Passion of
the Lord, and the Father answers, I will smite the shepherd
according to the prayers of those below. The Son is sent and
smitten by the Father, that is, He is made incarnate and suffers.
Theophyl. But the Father says, / will smite the shepherd,
because He permitted him to be smitten. He calls the
VER. 26 31. ST. MARK. 291
disciples sheep, as being innocent and without guile. At
last He consoles them, by saying, But after that I am risen
T will go before you into Galilee. Pseudo-Jerome; In
which the true resurrection is promised, that their hope may
not be extinguished. There follows : But Peter said unto
him, Although all shall be offended, yet will not I. Lo, a
bird unfledged strives to raise itself on high ; but the body
weighs down the soul, so that the fear of the Lord is over-
come by the fear of human death. Bede ; Peter then Bede
promised in the ardour of his faith, and the Saviour as God u sup'
knew what was to happen. Wherefore it goes on : And
Jesus said unto him, Verily I say unto thee, that this day,
even in this night, before the cock crow twice, thou shalt deny
me thrice. Aug. Though all the Evangelists say that theAug.iii.
Lord foretold that Peter was to deny before the cock crew, con.
Mark alone has related it more minutely, wherefore some from Evan«
inattention suppose that he does not agree with the others.
For the whole of Peter's denial is threefold ; if it had begun
altogether after the cock crew, the other three Evangelists
would seem to have spoken falsely, in saying, that before the
cock crew, he would deny him thrice. Again, if he had
finished the entire threefold denial before the cock began to
crow, Mark would in the person of the Lord seem to have
said needlessly, Before the cock crow twice, thou shalt deny
me thrice. But because that threefold denial began before
the first cock-crowing, the other three did not notice when
Peter was to finish it, but how great it was to be, that is,
threefold, and when it was to begin, that is, before the cock
crew, although the whole was conceived in his mind, even
before the first cock crew ; but Mark has related more
plainly the interval between his words themselves. The-
ophyl. We are to understand that it happened thus ; Peter
denied once, then the cock crew, but after he had made two
more denials, then the cock crew for the second time.
Pseudo-Jerome ; Who is the cock, the harbinger of day,
but the Holy Ghost ? by whose voice in prophecy, and in
the Apostles, we are roused from our threefold denial, to
most bitter tears after our fall, for we have thought evil of
God, spoken evil of our neighbours, and done evil to our-
selves. Bede ; The faith of the Apostle Peter, and his Bede
u ^ ubi sup.
292 GOSPEL ACCORDING TO CHAP. XIV.
burning love for our Lord, is shewn in what follows. For it
goes on : But lie spake the more vehemently \ If I should die
with thee, I will not deny thee in any wise. Theophyl.
The other disciples also shewed a fearless zeal. For there
follows, Likewise also said they all, but nevertheless they
acted against the truth, which Christ had prophesied.
32. And they came to a place which was named
Gethsemane : and he saith to his disciples, Sit ye here,
while I shall pray.
33. And he taketh with him Peter and James and
John, and began to be sore amazed, and to be very
heavy ;
34. And saith unto them, My soul is exceeding
sorrowful unto death : tarry ye here, and watch.
35. And he went forward a little, and fell on the
ground, and prayed that, if it were possible, the hour
might pass from him.
36. And he said, Abba, Father, all things are pos-
sible unto thee ; take away this cup from me : never-
theless not what I will, but what thou wilt.
37. And he cometh, and findeth them sleeping, and
saith unto Peter, Simon, sleepest thou? couldest not
thou watch one hour ?
38. Watch ye and pray, lest ye enter into tempt-
ation. The spirit truly is ready, but the flesh is
weak.
39. And again he went away, and prayed, and
spake the same words.
40. And when he returned, he found them asleep
again, (for their eyes were heavy,) neither wist they
what to answer him.
41. And he cometh the third time, and saith unto
them, Sleep on now, and take your rest : it is enough,
the hour is come ; behold, the Son of man is betrayed
into the hands of sinners.
VER. 32 — 42. ST. MARK. 293
42. Rise up, let us go ; lo, he that betrayeth me is
at hand.
Gloss. After that the Lord had foretold the offence of His Gloss,
disciples, the Evangelist gives an account of His prayer, in
which He is supposed to have prayed for His disciples; and
first describing the place of prayer, he says, And they came
to a place which was named Gethsemane. Bede; The place Bede
Gethsemane, in which the Lord prayed, is shewn up to this day u &up'
at the foot of the Mount of Olives. The meaning of Gethse-
mane is, the valley of the fat, or of fatness. Now when our
Lord prays on a mountain, He teaches us that we should
when we pray ask for lofty things ; but by praying in the
valley of fatness, He implies that in our prayer humility and
the fatness of interior love must be kept. He also by the valley
of humility and the fatness of charity underwent death for us.
Pseudo-Jerome ; In the valley of fatness also, the fat bulls
beset Him. There follows, And he saith to his disciples, Sit
ye here, while I shall pray ; they are separated from Him in
prayer, who are separated in His Passion; for He prays, they
sleep, overcome by the sloth of their heart. Theophyl. It
was also His custom always to pray by Himself, in order to
give us an example, to seek for silence and solitude in our
prayers. There follows: And he taketh with him Peter, and
James, and John. He takes only those who had been wit-
nesses of His glory on Mount Tabor, that they who had seen
His glory might also see His sufferings, and learn that He
is really man, in that He is sorrowful. Wherefore there
follows: And began to be sore amazed, and very heavy.
For since He had taken on Himself the whole of human
nature, He took also those natural things which belong to
man, amazement, heaviness, and sorrow; for men are
naturally unwilling to die. Wherefore it goes on: And he
saith unto them, My soul is exceeding sorrowful unto death.
Bede ; As being God, dwelling in the body, He shews the Bede
frailty of flesh, that the blasphemy of those who deny the u l sup*
mystery of His Incarnation might find no place ; for having
taken up a body, He must needs also take up all that belongs
to the body, hunger, thirst, pain, grief; for the Godhead
cannot suffer the changes of these affections. Theophyl.
294 GOSPEL ACCORDING TO CHAP. XIV.
But some have understood this, as if He had said, I am
sorrowful, not because I am to die, but because the Jews,
my countrymen, are about to crucify me, and by these means
to be shut out from the kingdom of God. Pseudo- Jerome ;
By this also we are taught to fear and to be sorrowful before
the judgment of death, for not by ourselves, but by Him only,
John can we say, The prince of this world cometh, and hath nothing
in Me. There follows: Tarry ye here, and watch. Bede;
He does not mean natural sleep by the sleep which He for-
bids, for the time of approaching danger did not allow
of it, but the sleep of unfaithfulness, and the torpor of the
mind. But going forward a little, He falls on His face, and
shews his lowliness of mind, by the posture of His body.
Wherefore there follows: And he went forward a little, and
fell on the ground, and prayed that, if it were possible, the
Aug* hour might pass from him. Aug. He said not, if He could
iii. iv. do it, but if it could be done; for whatever He wills is
possible. We must therefore understand, if it be possible,
as if it were ; if He is willing. And lest any one should
suppose that He lessened His Father's power, he shews in
what sense the words are to be understood; for there follows,
And he said, Abba, Father, all things are possible unto thee.
By which He sufficiently shews, that the words, if it be
possible, must be understood not of any impossibility, but
of the will of His Father. As to what Mark relates, that
he said not only Father, but Abba, Father, Abba is the
Hebrew for Father. And perhaps the Lord said both words,
on account of some Sacrament contained in them ; wishing
1 tristiti- to shew that He had taken upon Himself that 'sorrow in the
AurP Person °f His body, the Church, to which He was made the
chief corner stone, and which came to Him, partly from the
Hebrews, who are represented by the word Abba, partly from
Bede the Gentiles, to whom Father belongs. Bede; But He prays,
8up* that the cup may pass away, to shew that He is very man,
wherefore He adds : Take away this cup from me. But re-
membering why He was sent, He accomplishes the dispensa-
tion for which He was sent, and cries out, But not what I will,
but what thou wilt. As if He had said, If death can die, with-
out my dying according to the flesh, let this cup pass away ;
but since this cannot be otherwise, not what I will, but what
VER. 32 42. ST. MARK. 295
thou wilt. Many still are sad at the prospect of death, but
let them keep their heart right, and avoid death as much as
they can ; but if they cannot, then let them say what the Lord
said for us. Pseudo- Jerome ; By which also He ceases not
up to the end to teach us to obey our fathers, and to prefer
their will to ours. There follows: And he cometh, and
findeth them sleeping. For as they are asleep in mind, so
also in body. * But after His prayer, the Lord coming, and l The-
seeing His disciples sleeping, rebukes Peter alone. Where-
fore it goes on : And saith unto Peter, Simon, steepest thou ?
couldest not thou watch with me one hour? As if He had
said, If thou couldest not watch one hour with me, how wilt
thou be able to despise death, thou who promisest to die
with me ? It goes on : Watch and pray, that ye enter not
into temptation, that is, the temptation of denying me.
Bede ; He does not say, Pray that ye may not be tempted, Bede
because it is impossible for the human mind not to be
tempted, but that ye enter not into temptation, that is, that
temptation may not vanquish you. Pseudo- Jerome ; But
he is said to enter into temptation, who neglects to pray.
There follows: The spirit indeed is willing, but the flesh
is weak. Theophyl. As if He had said, Your spirit in-
deed is ready not to deny me, and for this reason ye
promise ; but your flesh is weak, in that unless God give
power to your flesh through prayer, ye shall enter into
temptation. Bede ; He here represses the rash, who Bede
think that they can compass whatever they are confident u ' sup*
about. But in proportion as we are confident from the
ardour of our mind, so let us fear from the weakness of
our flesh. 2For this place makes against those, who say that2v.Bede
there was but one operation in the Lord and one will. Forp* l48*
He shews two wills, one human, which from the weakness of
the flesh shrinks from suffering; one divine, which is most
ready. It goes on : And again he went away and prayed,
and spake the same words. Theophyl. That by His second
prayer He might shew Himself to be very man. It goes on:
And when he returned, he found them asleep again ; He
however did not rebuke them severely. For their eyes were
heavy, (that is, with sleep,) neither wist they what to
nnswer him. By this learn the weakness of men, and
296 GOSPEL ACCORDING TO CHAP. XIV.
let us not, whom even sleep can overcome, promise things
which are impossible to us. Therefore He goes, away
the third time to pray the prayer mentioned above.
Wherefore it goes on : And he cometh the third time,
and saith unto them, Sleep on now, and take your rest.
He is not vehement against them, though after His rebuke
they had done worse, but He tells them ironically, Sleep
on now, and take your rest, because He knew that the
betrayer was now close at hand. And that He spoke iron-
ically is evident, by what is added: It is enough, the hour
is come; behold, the Son of man is betrayed into the hands
of sinners. He speaks this, as deriding their sleep, as if He
had said ; Now indeed is a time for sleep, when the traitor is
approaching. Then He says; Arise, let us go; lo, he that
betrayeth me is at hand; he did not say this to bid them
Aug. fly? but that they might meet their enemies. Aug. Or else ;
In that it is said, that after He had spoken these words,
Sleep on now, and take your rest, He added, It is enough,
and then, the hour is come ; behold, the Son of man is
betrayed, we must understand that after saying, Sleep on
now, and take your rest, our Lord remained silent for
a short time, to give space for that to happen, which He
had permitted ; and then that He added, the hour is come;
and therefore He puts in between, it is enough, that is, your
rest has been long enough. Pseudo-Jerome; The threefold
sleep of the disciples points out the three dead, whom our
Lord raised up ; the first, in a house ; the second, at the
tomb ; the third, from the tomb. And the threefold watch
of the Lord teaches us in our prayers, to beg for the pardon
of past, future, and present sins.
43. And immediately, while he yet spake, cometh
Judas, one of the twelve, and with him a great
multitude with swords and staves, from the Chief
Priests and the Scribes and the elders.
44. And he that betrayed him had given them
a token, saying, Whomsoever I shall kiss, that same
is he ; take him, and lead him away safely.
45. And as soon as he was come, he goeth straight-
VER. 43 52. ST. MARK. 297
way to him, and saith, Master, master ; and kissed
him.
46. And they laid their hands on him, and took
him.
47. And one of them that stood by drew a sword,
and smote a servant of the High Priest, and cut off
his ear.
48. And Jesus answered and said unto them, Are
ye come out, as against a thief, with swords and with
staves to take me ?
49. I was daily with you in the temple teaching,
and ye took me not : but the Scriptures must be
fulfilled.
50. And they all forsook him, and fled.
51. And there followed him a certain young man,
having a linen cloth cast about his naked body ; and
the young men laid hold on him:
52. And he left the linen cloth, and fled from them
naked.
Bede ; After that our Lord had prayed three times, and Bede
had obtained by His prayers that the fear of the Apostles u x sup'
should be amended by future repentance, He, being tranquil
as to His Passion, goes to His persecutors, concerning the
coming of whom the Evangelist says, And immediately, while
he yet spake, comet h Judas Iscariot, one of the twelve.
Theophyl. This is not put without reason, but to the greater
conviction of the traitor, since though he was of the chief
company amongst the disciples, he turned himself to furious
enmity against our Lord. There follows: And with him
a great multitude with swords and staves from the Chief
Priests and the Scribes and the elders. Pseudo-Jerome ;
For he who despairs of help from God, has recourse to the
power of the world. Bede; But Judas had still something Bede
of the shame of a disciple, for he did not openly betray Him sup'
to his persecutors, but by the token of a kiss. Wherefore it
goes on : And lie that betrayed him had given them a token,
saying, Whomsoever I shall kiss, that same is he; take hirn,
298 GOSPEL ACCOKDING TO CHAP. X[V.
and lead him away safely. Theophyl. See how in his
blindness he thought to deceive Christ by the kiss, so as to
be looked upon by Him as His friend. But if thou wert a
friend, Judas, how didst thou come with His enemies ? But
wickedness is ever without foresight. It goes on : And as
soon as he ivas come, he goeth straightway to him, and saith,
Master, master ; and kissed him. Pseudo- Jerome; Judas
gives the kiss as a token, with poisonous guile, just as
Bede Cain offered a crafty, reprobate sacrifice. Bede; With envy
sup* and with a wicked confidence, he calls Him master, and gives
Him a kiss, in betraying Him. But the Lord receives the
kiss of the traitor, not to teach us to deceive, but lest he
should seem to avoid betrayal, and at the same time to
Ps. 120, fulfil that Psalm, Among them that are enemies unto peace,
I labour for peace. It goes on : And they laid hands
on him, and took him. Pseudo- Jerome ; w This is the Joseph
Ps. 105, who was sold by his brethren, and into whose soul the iron
18
entered. There follows: And one of them that stood by
drew a sword, and smote a servant of the High Priest, and
Bede cut off his ear. Bede; Peter did this, as John declares, with
u i sup. ^e same ar(jent mind with which he did all things ; for
he knew how Phineas had by punishing sacrilegious persons
received the reward of righteousness and of perpetual
priesthood. Theophyl. Mark conceals his name, lest he
should seem to be praising his master for his zeal for Christ.
Again, the action of Peter points out that they were
disobedient and unbelieving, despising the Scriptures; for
if they had had ears to hear the Scriptures, they would not have
crucified the Lord of glory. But he cut off the ear of a ser-
vant of the High Priest, for the Chief Priests especially passed
over the Scriptures, like disobedient servants. It goes on :
And Jesus answered and said unto them, Are ye come out,
as against a thief, with swords and with staves to take me ?
Bede Bede ; As if He had said, it is foolish to seek with swords
ubi sup. an(j staves Him? who offers Himself to you of His own accord,
and to search, as for one who hides Himself, by night and by
means of a traitor, for Him who taught daily in the temple.
Theophyl. This, however, is a proof of His divinity, for
when He taught in the temple they were unable to take Him,
,v This sentence from Pseudo- Jerome is not in the Venice edition.
VER. 43 — 52. ST. MARK. 299
although He was in their power, because the time of His
Passion had not yet come; but when He Himself was
willing, then He gave Himself up, that the Scriptures might
be fulfilled, for he was led as a lamb to the slaughter ', not
crying nor raising His voice, but suffering willingly. It
goes on: And they all forsook him and fled. Bede; In this Bede
is fulfilled the wTord, which the Lord had spoken, that all His
disciples should be offended in Him that same night. There
follows : And there followed him a certain young man,
having a linen cloth cast about his naked body, that is, he
had no other clothing but this linen cloth. It goes on : And
they laid hold on him, and he left the linen cloth, and fled
from them naked. That is, he fled from them, whose pre-
sence and whose deeds he abhorred, not from the Lord, for
whom his love remained fixed in his mind, when absent from
Him in body. Pseudo-Jerome; Just as Joseph left his
mantle behind him, and fled naked from the wanton woman;
so also let him, who would escape the hands of the evil ones,
quit in mind all that is of the world, and fly after Jesus.
Theoph. It appears probable that this young man was of that
house, where they had eaten the Passover. But some say that
this young man was James, the brother of our Lord, who was
called Just; who after the ascension of Christ received from
the Apostles the throne of the bishopric of Jerusalem. Greg. Greg.
Or, he says this of John, who, although he afterwards returned 49°r* '
to the cross to hear the words of the Redeemer, at first was
frightened and fled. Bede ; For that he was a young man at Bede
that time, is evident from his long sojourn in the flesh. Per- u l sup*
haps he escaped from the hands of those who held him for the
time, and afterwards got back his garment and returned,
mingling under cover of the darkness with those who were
leading Jesus, as though he was one of them, until he arrived
at the door of the High Priest, to whom he was known, as
he himself testifies in the Gospel. But as Peter, who washed
away the sin of his denial with the tears of penitence, shews
the recovery of those who fall away in time of martyrdom,
so the other disciples who prevented their actual seizure,
teach the prudence of flight to those who feel themselves un-
equal to undergo tortures.
300 GOSPEL ACCORDING TO CHAP. XIV.
53. And they led Jesus away to the High Priest:
and with him were assembled all the Chief Priests
and the elders and the Scribes.
54. And Peter followed him afar off, even into the
palace of the High Priest : and he sat with the serv-
ants, and warmed himself at the fire.
55. And the Chief Priests and all the council
sought for witness against Jesus to put him to death ;
and found none.
56. For many bare false witness against him, but
their witness agreed not together.
57. And there arose certain, and bare false witness
against him, saying,
58. We heard him say, I will destroy this temple
that is made with hands, and within three days I will
build another made without hands.
59. But neither so did their witness agree together.
Gloss. Gloss. The Evangelist had related above how our Lord
non occ.
had been taken by the servants of the Priests, now he
begins to relate how He was condemned to death in the
house of the High Priest : wherefore it is said, And they led
Bb^de Jesus away to the High Priest. Bede; He means by the
High Priest Caiaphas, who (as John writes) was High Priest
that year, of whom Josephus relates that he bought his priest-
hood of the Roman Emperor. There follows: And with
him were assembled all the Chief Priests and the elders and
Ps. 67, the scribes. Pseudo-Jerome : Then took place the gather-
31 .
Vulff. nl8* together of the bulls among the heifers of the people.
It goes on : And Peter followed him afar off, even into the
palace of the High Priest. For though fear holds him back,
Bede love draws him on. Bede ; But rightly does he follow afar
ubi sup. Q^ wj1Q ^g jusl a|30u^ ^0 betray Him ; for he could not have
denied Christ, if he had remained close to Him. There
follows, And he sat with the servants, and warmed himself
at the fire. Pseudo-Jerome; He warms himself at the fire
in the hall, with the servants. The hall of the High-Priest
is the enclosure of the world, the servants are the devils, with
ubi sup,
VER. 53 — 59. ST. MARK. 301
whom whosoever remains cannot weep for his sins ; the fire
is the desire of the flesh. Bede ; For charity is the fire of Bede
which it is said, / am come to send fire on the earthy which ^uke
flame coming down on the believers, taught them to speak 12,49.
with various tongues the praise of the Lord. There is also
a fire of covetousness, of which it is said, They are all Hosea
adulterers as an oven ; this fire, raised up in the hall of ' '
Caiaphas by the suggestion of an evil spirit, w7as arming the
tongues of the traitors to deny and blaspheme the Lord.
For the fire lit up in the hall amidst the cold of the night
was a figure of what the wicked assembly was doing within ;
for because of the abounding of iniquity the love of many Matt.
waxes cold. Peter, who for a time was benumbed by this24' 12#
cold, wished as it were to be warmed by the coals of the serv-
ants of Caiaphas, because He sought in the society of traitors
the consolation of worldly comfort. It goes on, And the
Chief Priests and all the council sought for witness against
Jesus to put him to death. Theophyl. Though the law
commanded that there should be but one High Priest, there
were then many put into the office, and stripped of it, year
by year, by the Roman emperor. He therefore calls chief
priests those who had finished the time allotted to them, and
had been stripped of their priesthood. But their actions are
a sign of their judgment, which they carried on as they had
prejudged, for they sought for a witness, that they might
seem to condemn and destroy Jesus with justice. Pseudo-
Jerome ; But iniquity lied as the queen did against
Joseph, and the priests against Susannah, but a flame
goes out, if it has no fuel; wherefore it goes on, And
found none. For many bare false witness against him, but
their witness agreed not together. For whatever is not con-
sistent is held to be doubtful. There follows, And there
arose certain, and bare false witness against him, saying,
We heard him say, I will destroy this temple that is made
with hands, and within three days I will build another made
without hands. It is usual with heretics out of the truth to
extract the shadow ; He did not say what they said, but some-
thing like it, of the temple of His body, which He raised again
after two days. Theophyl. For the Lord had not said, I will
destroy, but, Destroy, nor did He say, made with hands,
302 GOSPEL ACCORDING TO CHAP. XIV.
Bede but, this temple. Bede ; He had said also, / will raise
up, meaning a thing with life and soul, and a breathing
temple. He is a false witness, who understands words in a
sense, in which they are not spoken.
60. And the High Priest stood up in the midst,
and asked Jesus, saying, Answerest thou nothing ?
what is it which these witness against thee ?
61. But he held his peace, and answered nothing.
Again the High Priest asked him, and said unto
him, Art thou the Christ, the Son of the Blessed ?
62. And Jesus said, I am : and ye shall see the
Son of man sitting on the right hand of power, and
coming in the clouds of heaven.
63. Then the High Priest rent his clothes, and
saith, What need we any further witnesses ?
64. Ye have heard the blasphemy : what think ye ?
And they all condemned him to be guilty of death.
65. And some began to spit on him, and to cover
his face, and to buffet him, and to say unto him,
Prophesy : and the servants did strike him with the
palms of their hands.
Bede Bede ; The more Jesus remained silent before the false wit-
up* nesses who were unworthy of His answer, and the impious
priests, the more the High Priest, overcome with anger, endea-
voured to provoke Him to answer, that he might find room
for accusing Him, from any thing whatever which He might
say. Wherefore it is said, And the High Priest stood up in
the midst, and asked Jesus, saying, Answerest thou nothing ?
what is it which these witness against thee? The High
Priest, angry and impatient at finding no room for accusation
against Him, rises from his seat, thus shewing by the motion
of his body the madness of his mind. Pseu do- Jerome; Bat
our God and Saviour Himself, Who brought salvation to the
world, and assisted mankind by His love, is led as a sheep
Ps.39,3. to the slaughter, without crying, and remained mute and kept
VER. 60 — 65. ST. MARK. 303
silence yea even from good ivords. Wherefore it goes on, Bui
he held his peace, and answered nothing. The silence of Christ
is the pardon for the defence or excuse of Adam. Theophyl. Gen. 3,
But He remained silent because He knew that they would 10*
not attend to his words ; wherefore He answered according
to Luke, If I tell you, ye will not believe. Wherefore there Lute
follows, Again the High Priest asked him, and said unto '
him, Art thou the Christ, the Son of the Blessed? The
High Priest indeed puts this question, not that he might
learn of Him and believe, but in order to seek occasion against
Him. But he asks, Art thou the Christ, the Son of the
Blessed, because there were many Christs, that is, anointed
persons, as Kings and High Priests, but none of these was
called the Son of the Blessed God, that is, the Ever-praised.
Pseudo-Jerome ; But they looked from afar off for Him, whom
though near they cannot see, as Isaac from the blindness of
his eyes does not know Jacob who was under his hands,
but prophesies long before things which were to come to
him. It goes on, Jesus said, I am; namely, that they might
be inexcusable. Theophyl. For He knew that they would
not believe, nevertheless He answered them, lest they should
afterwards say, If we had heard any thing from Him, we
would have believed on Him ; but this is their condemnation,
that they heard and did not believe. Aug. Matthew, however, Aug. de
does not say that Jesus answered / am, but, Thou hast said. 6 on* in*
But Mark shews, that the words lam were equivalent to Thou Ma<*.
hast said. There follows, Andye shall see the Son of Man sitting
on the right hand of power, and coming in the clouds of heaven.
Theophyl. As if He had said, Ye shall see Me as the Son of
Man sitting on the right hand of the Father, for He here
calls the Father power. He will not however come without a
body, but as He appeared to those who crucified Him, so will
He appear in the judgment. Bede ; If therefore to thee, O Bede
Jew, O Pagan, and heretic, the contempt, weakness, and cross u sup"
in Christ are a subject of scorn, see how by this the Son of
Man is to sit at the right hand of the Father, and to come in
His majesty on the clouds of heaven. Pseudo- Jerome ; The
High Priest indeed asks the Son of God, but Jesus in His answer
speaks of the Son of Man, that we may by this understand that
the Son of God is also the Son of Man ; and let us not make
304 GOSPEL ACCORDING TO CHAP. XIV.
a quaternity" in the Trinity, but let man be in God and God
in man. And He said, Sitting on the right hand of power,
that is, reigning in life everlasting, and in the Divine power.
He says, And coming with the clouds of heaven. He
ascended in a cloud, He will come with a cloud; that is, He
ascended in that body alone, which He took of the Virgin,
and He will come to judgment with the whole Church,
Leo, which is His body and His fulness. Leo; But Caiaphas, to
dePass'.mcrease the odiousnessof what they had heard, rent his clothes,
and without knowing what his frantic action meant, by his
madness, deprived himself of the honour of the priesthood,
forgetting that command, by which it is said of the High
Lev. Priest, He shall not uncover his head or rend his clothes.
For there follows : Then the High Priest rent his clothes,
and saith, What need we any further witnesses? Ye have
heard the blasphemy: what think ye? Theophyl. The
High Priest does after the manner of the Jews; for whenever
any thing intolerable or sad occurred to them, they used to
rend their clothes. In order then to shew that Christ had
spoken great and intolerable blasphemy, he rent his clothes.
Bede Bede ; But it was also with a higher mystery, that in the
Passion of our Lord the Jewish priest rent his own clothes,
that is, his ephod, whilst the garment of the Lord could not
be rent, even by the soldiers, who crucified Him. For it
was a figure that the Jewish priesthood was to be rent on
account of the wickedness of the priests themselves. But the
solid strength of the Church, which is often called the garment
of her Redeemer, can never be torn asunder. Theophyl. The
Jewish priesthood was to be rent from the time that they
condemned Christ as guilty of death; wherefore there follows,
And they all condemned him to be guilty of death. Pseudo-
Jerome ; They condemned Him to be guilty of death, that
by His guiltiness He might absolve our guilt. It goes on :
And some began to spit on him, and to cover his face, and
to buffet him, and to say unto him, Prophesy: and the
servants did strike him with the palms of their hands ; that
is, that by being spit upon He might wash the face of
x This is a reference to the charge introduced a fourth Person into the
brought by the Apollinarians against Blessed Trinity ; it is also answered by
the Catholics, that their doctrine of a St. Ambrose, de Incarnatione, 7, 77.
divine and human substance in our Lord
VER. 66 — 72. ST. MARK. 305
our soul, and by the covering of His face, might take away
the veil from our hearts, and by the buffets, which were dealt
upon His head, might heal the head of mankind, that is,
Adam, and by the blows, by which He was smitten with the
hands, His great praise might be testified by the clapping of
our hands and by our lips, as it is said, O clap your hands?*-*! ,\.
together, all ye people. Bede; By saying, Prophesy, who Bede
is he that smote thee, they mean to insult Him, because Heu sup*
wished to be looked upon as a prophet by the people.
Aug. We must understand by this, that the Lord suffered Aug.
these things till morning, in the house of the High Priest,
whither He had first been brought.
66. And as Peter was beneath in the palace, there
cometh one of the maids of the High Priest :
67. And when she saw Peter warming himself, she
looked upon him, and said, And thou also wast with
Jesus of Nazareth.
68. But he denied, saying, I know not, neither
understand I what thou sayest. And he went out
into the porch ; and the cock crew.
69. And a maid saw him again, and began to say
to them that stood by, This is one of them.
70. And he denied it again. And a little after,
they that stood by said again to Peter, Surely thou
art one of them : for thou art a Galilaean, and thy
speech agreeth thereto.
71. But he began to curse and to swear, saying, I
know not this man of whom ye speak.
72. And the second time the cock crew. And Peter
called to mind the word that Jesus said unto him,
Before the cock crow twice, thou shalt deny me thrice.
And when he thought thereon, he wept.
Aug. Concerning the temptation of Peter, which happened Aug.
during the injuries before mentioned, all the Evangelists doublsup*
not speak in the same order. For Luke first relates the
VOL. II. x
306 GOSPEL ACCORDING TO CHAP. XIV.
temptation of Peter, then these injuries of the Lord ; but
John begins to speak of the temptation of Peter, and then
puts in some things concerning our Lord's ill-treatment, and
adds, that He was sent from there to Caiaphas the High
Priest, and then he goes back to unfold the temptation of
Peter, which he had begun, Matthew and Mark on the
other hand first notice the injuries done to Christ, then the
temptation of Peter. Concerning which it is said, And as
Peter was beneath in the palace, there cometh one of the
Bede maids of the High Priest. Bede; But what can be meant
p'by his being first recognised by a woman, when men were
more able to know him, if it be not that that sex might be
seen to sin in the death of our Lord, and that sex be redeemed
by His Passion ? It goes on : But he denied, saying, I know
not, neither understand I what thou say est. Pseudo-Jerome ;
Peter when he had not the Spirit yielded and lost courage at
the voice of a girl, though with the Spirit he was not afraid
before princes and kings. Theophyl. The Lord allowed this
to happen to him by His providence, that is, lest he should be
too much elated, and at the same time, that he might prove
himself merciful to sinners, as knowing from himself the result
of human weakness. There follows: And he went out into the
Bede porch; and the cock crew. Bede; The other Evangelists do
1 sup* not mention this crowing of the cock; they do not however
deny the fact, as also some pass over many other things in
silence, which others relate. There follows: And a maid saw
him again, and began to say to them that stood by, This is one
Aug- of them. Aug.7 This maid is not the same, but another, as
' Matthew says. Indeed we must also understand, that in this
second denial he was addressed by two persons, that is, by the
maid whom Matthew and Mark mention, and by another per-
son, of whom Luke takes notice. It goes on : And he denied it
again. Peter had now returned, for John says that he denied
Him again standing at the fire ; wherefore the maid said what
has been mentioned above, not to him, that is, Peter, but to those
who, when he went out, had remained, in such a way however that
he heard it; wherefore coming back and standing again at the
fire, he contradicted them, and denied their words. For it is
evident, if we compare the accounts of all the Evangelists on
y For a harmony of this portion of the Gospel, v. Williams on the Passion, p. 101.
VER. 66 — 7*2. ST. MARK. 307
this matter, that Peter did not the second time deny him before
the porch, but within the palace at the fire, whilst Matthew
and Mark who mention his having gone out are silent, for the
sake of brevity, as to his return. Bede ; By this denial of Bede
Peter we learn, that not only he denies Christ, who says thatu Ilsup*
He is not the Christ, but he also, who although he is a
Christian, denies himself to be such. For the Lord did not
say to Peter, Thou shalt deny thyself to be my disciple, but,
Thou shalt deny me ; he therefore denied Christ, when he
said that he was not His disciple. There follows: And a
little after, they that stood by said again to Peter, Surely thou
art one of them, for thou art a Galilcean, and thy speech
agreeth thereto. Not that the Galilaeans spoke a different
tongue from the inhabitants of Jerusalem, for they were both
Hebrews, but that each province and region has its own
peculiarities, and cannot avoid a vernacular pronunciation.
Theophyl. Therefore Peter was seized with fear, and for-
getting the word of the Lord, which said, Whosoever shall con- Matt.
fess me before men, him will I confess before my Father, he 30> 32*
denied our Lord; wherefore there follows: But he began to
curse and to swear, saying, I know not this man of whom ye
speak. Bede; How hurtful is it1 to speak with the wicked. Bede
He denies before infidels that he knows the man, whom ybi SUP-
• collo-
amongst the disciples, he had confessed to be God. But quia ap.
the Scripture is wont to point out a Sacrament2 of the.f|de
causes of things, by the state of the time ; thus Peter, mentum
who denied at midnight, repented at cock crow; wherefore1
it is added : And the second time the cock crew. And Peter
called to mind the word which Jesus said unto him, Before
the cock crow twice, thou shalt deny me thrice. And he
began to weep. Theophyl. For tears brought Peter by
penitence to Christ. Confounded then be the Novatians,
who say that he who sins after receiving baptism, is not
received to the remission of his sin. For behold Peter, who
had also received the Body and Blood of the Lord, is received
by penitence ; for the failings of saints are written, that if we
fall by want of caution, we also may be able to run back through
their example, and hope to be relieved by penitence. Pseudo-
Jerome ; But in a mystical sense, the first maid means the
wavering, the second, the assent, the third man is the act. This
x 2
308 GOSPEL ACCORDING TO ST. MARK. CHAP. XIV.
is the threefold denial which the remembrance of the word of the
Lord washes away through tears. The cock then crows for us
when some preacher stirs up our hearts by repentance to
compunction. We then begin to weep, when we are set on
fire within by the spark of knowledge, and we go forth, when
we cast out what we were within.
CHAP. XV.
1 . And straightway in the morning the Chief Priests
held a consultation with the elders and Scribes and
the whole council, and bound Jesus, and carried him
away, and delivered him to Pilate.
2. And Pilate asked him, Art thou the King of
the Jews? And he answering said unto him, Thou
sayest it.
3. And the Chief Priests accused him of many
things : but he answered nothing.
4. And Pilate asked him again, saying, Answerest
thou nothing ? behold how many things they witness
against thee.
5. But Jesus yet answered nothing ; so that Pilate
marvelled.
Bede ; The Jews had a custom of delivering him whom Bede in
they had condemned to death, bound to the judge. Where- 4 44#'
fore after the condemnation of Christ, the Evangelist adds:
And straightway in the morning the Chief Priests held a
consultation with the elders and Scribes and the whole
council, and bound Jesus, and carried him away, and
delivered him to Pilate. But it must be observed, that they
did not then first bind Him, but they bound Him on first
taking Him in the garden by night, as John declares. The-
ophyl. They then gave Jesus up to the Romans, but were
themselves given up by God into the hands of the Romans,
that the Scriptures might be fulfilled, which say, Recompense Ps.28,5.
them after the work of their hands. It goes on : And Pilate
asked him, Art thou the King of the Jews? Bede; By Bede
ubi sup.
310 GOSPEL ACCORDING TO CHAP. XV.
Pilate's asking Him about no other accusation, except whether
He was King of the Jews, they are convicted of impiety, for
they could not even find a false accusation against our
Saviour. It goes on : And lie answering said unto him,
Thou sayest. He answers in this way so as both to speak
the truth, and yet not to be open to cavil. Theophyl. For
His answer is doubtful, since it may mean, Thou sayest, but I
1 Bede sav not so. x And observe that He does somewhere answer
1 SUP- Pilate, who condemned Him unwillingly, but does not choose
to answer the priests and great men, and judges them un-
worthy of a reply. It goes on : And the Chief Priests
Au£- accused him of many things. Aug. Luke has also laid open
Evan, the false charges which they brought against Him; for he thus
m.8. relates it: And they began to accuse him, saying^ We found
23, 2. this fellow perverting the nation, and forbidding to give
tribute to Ccesar, saying that he himself is Christ a King*
There follows: And Pilate asked him, saying, Answer est
thou nothing? behold how many things they witness against
Bede thee. Bede ; He indeed who condemns Jesus is a heathen,
1 sup* but he refers it to the people of the Jews as the cause.
There follows: But Jesus yet answered nothing; so that
Pilate marvelled. He was unwilling to give an answer, lest
He should clear Himself of the charge, and be acquitted by
the judge, and so the gain resulting from the Cross should be
done away. Theophyl. But Pilate wondered, because,
though He was a teacher of the law, and eloquent, and able
by His answer to destroy their accusations, He did not
answer any thing, but rather bore their accusations courage-
ously.
6. Now at that feast he released unto them one
prisoner, whomsoever they desired.
7. And there was one named Barabbas, which lay
bound with them that had made insurrection with him,
who had committed murder in the insurrection.
8. And the multitude crying aloud began to desire
him to do as he had ever done unto them.
9. But Pilate answered them, saying, Will ye that
I release unto you the King of the Jews?
VER. 6 — 15. ST. MARK. 31 1
10. For he knew that the Chief Priests had de-
livered him for envy.
11. But the Chief Priests moved the people, that
he should rather release Barabbas unto them.
12. And Pilate answered and said again unto them,
What will ye then that I shall do unto him whom ye
call the King of the Jews ?
13. And they cried out again, Crucify him.
14. Then Pilate said unto them, Why, what evil
hath he done ? And they cried out the more exceed-
ingly, Crucify him.
15. And so Pilate, willing to content the people,
released Barabbas unto them, and delivered Jesus,
when he had scourged him, to be crucified.
Bede; Pilate furnished many opportunities of releasing Bede
Jesus, in the first place contrasting a robber with the Just One. ubl SUP-
Wherefore it is said, Now at that feast he released unto
them one prisoner, whomsoever they desired. Gloss. Which Gloss.
indeed he was accustomed to do, to obtain favour with the non occ*
people, and above all, on the feast day, when the people of
the whole province of the Jews flocked to Jerusalem. And
that the wickedness of the Jews might appear the greater,
the enormity of the sin of the robber, whom they preferred to
Christ, is next described. Wherefore there follows: And
there was one Barabbas, who lay bound with them that had
made insurrection with him, who had committed murder in
the insurrection. In which words their wickedness is shewn
both from the heinousness of his signal crime, in that he had
committed murder, and from the way in which he did it,
because he had in doing it raised a sedition and disturbed
the city, and also because his crime was notorious, for he
was bound with seditious persons. It goes on : And the
multitude, when it had come up, began to desire him to do as
he had ever done unto them. Aug. No one can feel it a Aug.
difficulty that Matthew is silent as to their asking some oneublsUp#
to be released unto them, which Mark here mentions; for
it is a thing of no consequence that one should mention a
312 GOSPEL ACCORDING TO CHAP. XV.
thing which another leaves out. There follows : But Pilate
answered them, saying, Will ye that I release unto you the
King of the Jews ? For he knew that the Chief Priests had
delivered Jam for envy. Some one may ask, which were the
words of which Pilate made use, those which are related by
Matthew, or those which Mark relates; for there seems to
Matt, be a difference between, Whom will ye that I release unto
you ? Barabbas, or Jesus which is called Christ ? as Matthew
has it; and, Will ye that I release unto you the King of the
Jews ? as is here said. But since they gave to kings the name
of Christs, he who said this man or that must have asked
whether they wished the King of the Jews to be released unto
them, that is, Christ. It makes no difference to the sense that
Mark has said nothing of Barabbas, wishing only to mention
what belonged to the Lord, since by their answer he sufficiently
shewed whom they wished to have released to them. For. there
follows, But the Chief Priests moved the people that he should
Bede rather release unto them Barabbas. Bede; This demand
SUP- which the Jews made with such toil to themselves still sticks
to them. Because, when the choice was given to them,
they chose a robber instead of Christ, a murderer instead of
the Saviour, they deservedly lost their salvation and their
life, and they subjected themselves to such a degree to
robbery and sedition, that they lost their country and their
kingdom which they preferred to Christ, and never regained
their liberty, body or soul. Then Pilate gives another oppor-
tunity of releasing the Saviour, when there follows, And
Pilate answered and said again unto them, What ivill ye
Aug. then that I should do unto the King of the Jews? Aug. It
sup' now is clear enough that Mark means by King of the Jews
what Matthew means by the word Christ; for no kings but
those of the Jews were called Christs. For in this place
Matt, according to Matthew it is said, What then shall I do ivith
27, 22. Jesus which is called Christ? There follows, And they cried
out again, Crucify him. Theophyl. Now see the wicked-
ness of the Jews, and the moderation of Pilate, though he too
was worthy of condemnation for not resisting the people.
For they cried out, Crucify ; he faintly tries to save Jesus from
their determined sentence, and again puts a question to them.
Wherefore there follows, Then Pilate said unto fhern, Why,
VEIL 16 20. ST. MARK. 313
what evil hath he done ? For he wished in this way to find
an opportunity for releasing Christ, who was innocent.
Bede ; But the Jews giving loose to their madness do not Bede
answer the question of the judge. Wherefore it goes on,
And they cried out the more exceedingly, Crucify him, that
those words of the Prophet Jeremiah might be fulfilled,
Mine heritage is unto me as a lion in the forest, it crieth out Jer. 12,
against me. There follows, And so Pilate, willing to content8'
the people, released Barabbas unto them, and delivered Jesus,
when he had scourged him, to be crucified. Theophyl. He
wished indeed to satisfy the people, that is, to do their will,
not what was agreeable to justice and to God. Pseudo-
Jerome; Here are two goats; one is the scape goat, that is,
one loosed and sent out into the wilderness of hell with the
sin of the people; the other is slain, as a lamb, for the sins of
those who are forgiven. The Lord's portion is always slain ; the
devil's part, (for he is the master of those men, which is the
meaning of Barabbas,) when freed, is cast headlong into hell.
Bede; We must understand that Jesus was scourged by no Bede
other than Pilate himself. For John writes, Pilate took Jesus, jX^'
and scourged him, which we must suppose that he did, that the 13? l«
Jews might be satisfied with His pains and insults, and
cease from thirsting for His blood.
16. And the soldiers led him away into the hall,
called Praetorium ; and they call together the whole
band.
17. And they clothed him with purple, and platted
a crown of thorns, and put it about his head,
18. And began to salute him, Hail, King of the
Jews !
19. And they smote him on the head with a reed,
and did spit upon him, and bowing their knees wor-
shipped him.
20. And when they had mocked him, they took off
the purple from him, and put his own clothes on
him.
314 GOSPEL ACCORDING TO CHAP. XV.
Theophyl. The vainglory of soldiers, ever rejoicing in dis-
order and in insult, here displayed what properly belonged
to them. Wherefore it is said, And the soldiers led him
away into the hall called Prwtorium, and they call together
the whole band, that is, the whole company of the soldiers,
Bede and they clothed him with purple as a king. Bede ; For since
sup. jje j^ been called King of the Jews, and the scribes and
priests had objected to Him as a crime that He usurped rule over
the Jewish people, they in derision strip Him of His former
garments, and put on Him a purple robe, which ancient kings
Aug. de used to wear. Aug. But we must understand that the words
Evan, of Matthew, they put on him a scarlet robe, Mark expresses by
»i- 9« clothed him in purple; for that scarlet robe was used by them
in derision for the royal purple, and there is a sort of red purple,
very like scarlet. It may also be that Mark mentions some purple
which the robe had about it, though it was of a scarlet colour.
Bede Bede; But instead of the diadem, they put on Him a crown
1 sup' of thorns, wherefore it goes on, And platted a crown of thorns,
and put it about his head. And for a royal sceptre they
give Him a reed, as Matthew writes, and they bow before Him
as a king, wherefore there follows, And began to salute him,
Hail, King of the Jews ! And that the soldiers worshipped Him
as one who falsely called Himself God, is clear from what is
added : And bowing their knees, worshipped him, as though
He pretended to be God. Pseudo-Jerome ; His shame took
away our shame ; His bonds made us free; by the thorny crown
of His head, we have obtained the crown of the kingdom;
A"g. by His wounds we are healed. Aug. It appears that Matthew
and Mark here relate things which took place previously, not
that they happened when Pilate had already delivered Him to
be crucified. For John says that these things took place at
Pilate's house; but that which follows, A ndwhen they had mocked
him, they took off the pur pie from him,, and put on him his own
clothes, must be understood to have taken place last of all, when
He was already being led to be crucified. Pseudo- Jerome ; But
in a mystic sense, Jesus was stripped of His clothes, that is, of
the Jews, and is clothed in a purple robe, that is, in the
Gentile church, which is gathered together out of the rocks.
Again, putting it off in the end, as offending, He again is
Rom. clothed with the Jewish people, for when the fulness of the
11,25. r x
VER. 20 28. ST. MARK. 315
Gentiles is come in, then shall all Israel be saved. Bede;
Or else, by the purple robe, with which the Lord is clothed,
is meant His flesh itself, which He gave up to suffering,
and by the thorny crown which He carried is meant, the
taking upon Him of our sins. Theophyl. Let us also put
on the purple and royal robe, because we must walk as kings
treading on serpents and scorpions, and ! having sin under our ' ?uPPe-
feet. For we are called Christians, that is, anointed ones, just
as kings were then called anointed. Let us also take upon
ourselves the crown of thorns, that is, let us make haste to be
crowned with a strict life, with self-denials and purity. Bede ; Bede
But they smite the head of Christ, who deny that He is very11 1 8up"
God. And because men are wont to use a reed to write with,
they, as it were, smite the head of Christ with a reed, who speak
against His divinity, and endeavour to confirm their error by
the authority of Holy Writ. They spit in His face, who
spit from them by their accursed words the presence of His
grace. There are some also in this day, who adore Him,
with a sure faith, as very God, but by their perverse actions,
despise His words as though they were fabulous, and think
the promises of that word inferior to worldly allurements.
But just as Caiaphas said, though he knew not what it
meant, It is expedient for us that one man should die for the John
people, so also the soldiers do these things in ignorance.
20. And led him out to crucify htm.
21. And they compel one Simon a Cyrenian, who
passed by, coming out of the country, the father of
Alexander and Rufus, to bear his cross.
22. And they bring him unto the place Golgotha,
which is, being interpreted, The place of a scull.
23. And they gave him to drink wine mingled with
myrrh : but he received it not.
24. And when they had crucified him, they parted
his gcirments, casting lots upon them, what every
man should take.
25. And it was the third hour, and they crucified
him.
316 GOSPEL ACCORDING TO CHAP. XV.
26. And the superscription of his accusation was
written over, The King of the Jews.
27. And with him they crucify two thieves ; the
one on his right hand, and the other on his left.
28. And the Scripture was fulfilled, which saith,
And he was numbered with the transgressors.
Gloss. Gloss. After the condemnation of Christ, and the insults
non oce. ]ieape^ Upon Him when He was condemned, the Evangelist
proceeds to relate His crucifixion, saying, And led him out
to crucify him. Pseudo-Jerome; Here Abel is brought out
into the field by his brother, to be slain by him. Here
Isaac comes forth with the wood, and Abraham with the ram
caught in the thicket. Here also Joseph with the sheaf of
which he dreamed, and the long robe steeped in blood.
Here is Moses with the rod, and the serpent hanging on the
wood. Here is the cluster of grapes, carried on a staff.
Here is Elisha with the piece of wood sent to seek for the
axe, which had sunk, and which swam to the wood ; that is,
mankind, which by the forbidden tree, fell down to hell, but
by the wood of the cross of Christ, and by the baptism of
water, swims to paradise. zHere is Jonah out of the wTood of
the ship sent down into the sea and into the whale's belly for
three days. There follows : And they compel Simon a Cyre-
nian, ivho passed by, coining out of the country, the father of
Alexander and Rufus, to bear his cross. Theophyl Now
John says that He Himself bare His cross, for both took place ;
for He first bore the cross Himself, until some one passed,
whom they compelled, and who then carried it. But he
mentioned the name of his sons, to make it more credible
and the affirmation stronger, for the man still lived to relate
all that had happened about the cross. Pseudo-Jerome ;
Now since some men are known by the merits of their fathers,
and some by those of their sons, this Simon, who was
compelled to carry the cross, is made known by the merits
of his sons, who were disciples. By this we are reminded,
1 The Glossa ordinaria has here the editions of St. Jerome and in the
preserved the right reading, de ligno Catena,
navis foris, which had been Tost both in
VER. 20 — 28. ST. MARK. 317
that in this life, parents are assisted by the wisdom and the
merits of their children, wherefore the Jewish people is
always held worthy of being remembered on account of
the merits of the Patriarchs, Prophets, and Apostles. But
this Simon who carries the cross, because he is compelled, is
the man who labours for human praise. For men compel
him to work, when the fear and love of God could not
compel him. Bede ; Or, since this Simon is not called Bede
a man of Jerusalem, but a Cyrenian, (for Cyrene is a cityu up'
of Libya,) fitly is he taken to mean the nations of the Gentiles,
which were once foreigners and strangers to the covenants,
but now by obedience are heirs of God, and joint heirs with
Christ. Whence also Simon is fitly interpreted ' obedient,' and
Cyrene * an heir.' But he is said to come from a country
place, for a country place is called ' pagos' in Greek, wherefore
those whom we see to be aliens from the city of God, we
call pagans. Simon then coming out from the country
carries the cross after Jesus, when the Gentile nations
leaving pagan rites embrace obediently the footsteps of our
Lord's Passion. There follows: And they bring him unto
the place Golgotha, which is being interpreted, the place of
Calvary. There are places without the city and the gate, in
which the heads of condemned persons are cut off, and
which receive the name of Calvary, that is, of the beheaded.
But the Lord was crucified there, that where once was the
field of the condemned, there the standards of martyrdom
might be lifted up. Pseudo-Jerome; But the Jews relate,
that in this spot of the mountain the ram was sacrificed for
Isaac, and there Christ is made bald ', that is, separated from ' decai-
His flesh, that is, from the carnal Jews. There follows :
And they gave him to drink wine mingled with myrrh.
Aug. This we must understand to be what Matthew ex- Aug. de
presses by, mixed with gall ; for he put gall for any £°n*
thing bitter, and wine mingled with myrrh is most bitter ;iii. 11.
although there may have been both gall and myrrh to make
the wine most bitter. Theophyl. a Or, they may have brought
different things, in order, some vinegar and gall, and others
wine mixed with myrrh. Pseudo- Jerome ; Or else, wine
* The sense is here strangely tione being «Ta£<*f>
changed, the word translated ordina-
318 GOSPEL ACCORDING TO CHAP. XV.
mingled with myrrh, that is, vinegar; by it the juice of the
Bede deadly apple is wiped away. Bede ; Bitter the vine which
ubi sup. kore tjie kjtter wme? set before the Lord Jesus, that the Scrip-
Ps. 69 tuve might be fulfilled which saith, They gave me gall to eat,
22, and when I was thirsty, they gave me vinegar to drink.
Aug. Aug. That which follows, But he received it not, must'
ubi sup. mean) jje received it not to drink, but only tasted it, as
Matthew witnesses. And what the same Matthew relates, he
would not drink, Mark expresses by, he received it not, but
was silent as to His tasting it. Pseudo-Jerome ; He also
refused to take sin for which He suffered, wherefore it is
said of Him, I then paid the things that I never took.
Ps. 68, There follows : And when they had crucified him, they
5 s' parted his garments, casting lots upon them, what every
man should take. In this place salvation is figured by
the wood ; the first wood was that of the tree of know-
ledge of good and evil ; the second wood is one of un-
mixed good for us, and is the wood of life. The first
hand stretched out to the wood caught hold of death ;
the second found again the life which had been lost.
By this wood we are carried through a stormy sea to the
land of the living, for by His cross Christ has taken away
our torment, and by His death has killed our death.
''With the form of a serpent He kills the serpent, for the
serpent made out of the rod swallowed up the other ser-
pents. But what means the shape itself of the cross,
save the four quarters of the world; the East shines from the
top, the North is on the right, the South on the left, the
West is firmly fixed under the feet. Wherefore the Apostle
Eph. 3, says : That we may know what is the height, and breadth,
18# and length, and depth. Birds, when they fly in the air, take
the shape of a cross; a man swimming in the waters is
borne up by the form of a cross. A ship is blown along by
its yards, which are in the shape of the cross. The letter Tau
Bede is written as the sign of salvation and of the cross. Bede ;
ubi sup.
b This clause is not in Pseudo-Je- serpent because our Lord took upon
rome ; its obscurity may be cleared up Himself death for us. In St. Gregory
by comparing it with a passage in St. Nyssen, the serpent is said to signify
Augustine's sixth sermon, where it is sin, de vita Mosis, p. 193. v. also St.
said that the serpent signifies death, Ambrose, de Spiritu Sancto 3, 50.
and that Moses' rod was changed into a
VER. 20 — 28, ST. MARK. 319
Or else, in the transverse beam of the cross, where the hands
are fixed, the joy of hope is set forth; for by the hands we
understand good works, by its expansion the joy of him who
does them, because sadness puts us in straits. By the height
to which the head is joined, we understand the expectation
of reward from the lofty righteousness of God; by the length,
over which the whole body is stretched, patience, wherefore
patient men are called long-suffering; by the depth, which is
fixed in the ground, the hidden Sacrament itself. As
long therefore as our bodies work here to the destruction
of the body of sin, it is the time of the cross for us. Theo-
phyl. But their casting lots for His garments was also meant
as an insult, as though they were dividing the clothes of a
king; for they were coarse and of no great value. And John's
Gospel shews this more clearly, for the soldiers, though they
divided every thing else into four parts, according to their
number, cast lots for the coat, which was without seam,
woven from the top throughout. Pseudo-Jerome ; Now the j0hn
garments of the Lord are His commandments, by which His 19' 23,
body, that is, the Church, is covered; which the soldiers of
the Gentiles divide amongst themselves, that there may be
four classes with one faith, the married, and the widowed,
those who bear rule, and those who are separate0. They cast
lots for the undivided garment, which is peace and unity. It
goes on : And it was the third hour, and they crucified him.
Mark has introduced this truly and rightly, for at the sixth
hour darkness overspread the earth, so that no one could
move his head. Aug. If Jesus was given up to the Jews Aug. de
to be crucified, when Pilate sat down at his tribunal about £on-
the sixth hour, as John relates, how could He be crucified atiii. 13.
the third hour, as many persons have thought from not under-
standing the words of Mark ? First then let us see at what
hour He might have been crucified, then we shall see why
Mark said that He was crucified at the third hour. It was
about the sixth hour when He was given up to be crucified
by Pilate sitting on his judgment seat, as has been said, for it
was not yet fully the sixth hour, but about the sixth, that is, the
c The Catena, Glossa ordinaria, and ing u praepositi et separati." It appears
editions of St Jerome, which often cor- to be only another instance of this
recteach other, here agree in the read- writer's obscurity.
320 GOSPEL ACCORDING TO CHAP. XV.
fifth was over, and some of the sixth had begun, so that those
things which are related of the crucifixion of our Lord took
place after the finishing of the fifth, and at the commence-
ment of the sixth, until, when the sixth was completed and
He was hanging on the cross, the darkness which is spoken
of took place. Let us now consider, why Mark has said,
It was the third hour. He had already said positively, And
when they had crucified him, they parted his garments ; as
also the others declare, that when He was crucified His gar-
ments were divided. Now if Mark had wished to fix the
time of what was done, it would have been enough to say,
And it was the third hour, why did He add, and they cruci-
fied him, unless it was that he wished to point to something
which had gone before, and which if enquired into would be
explained, since that same Scripture was to be read at a time,
when it was known to the whole Church at what hour our Lord
was crucified, by which means any error might be taken away,
and any falsehood be refuted. But because he knew that the
Lord was fixed to the cross not by the Jews but by the
soldiers, as John very plainly shews, he wished to intimate
that the Jews had crucified Him, since they cried out,
Crucify Him, rather than those who executed the orders of
their chief according to their duty. It is therefore implied,
that it took place at the third hour when the Jews cried out,
Crucify Him, and it is most truly shewn that they crucified
Him, when they so cried out. But in the attempt of Pilate
to save the Lord, and the tumultuous opposition of the Jews, we
understand that a space of two hours was consumed, and that
the sixth hour had begun, before the end of which, those things
occurred which are related to have taken place from the time
when Pilate gave up the Lord, and the darkness overspread
the earth. Now he who will apply himself to these things,
without the hard-heartedness of impiety, will see that Mark
has fitly placed it at the third hour, in the same place as the
deed of the soldiers who were the executors of it is related.
Therefore lest any one should transfer in his thoughts so
great a crime from the Jews to the soldiers, he says it was
the third hour, and they crucified him, that the fault might
rather by a careful enquirer be charged to them, who, as he
ri^nd, had at the third hour cried out for His crucifixion,
VER. 20 — 28. ST. MARK. 321
whilst at the same time it would be seen that what was done
by the soldiers was done at the sixth hourd. Pseudo-Aug. There- Quaest
fore he wishes to imply that it was the Jews who passed sentence NqV' e
concerning the crucifixion of Christ at the third hour; for every Test- 65°
condemned person is considered as dead, from the moment that
sentence is passed upon him. Mark therefore shewed that our
Saviour was not crucified by the sentence of the judge, because
it is difficult to prove the innocence of a man so condemned.
Aug. Still there are not wanting persons who assert that the Aug.
preparation, mentioned by John, Now it was the preparation
about the sixth hour, was really the third hour of the day. For
they say that on the day before the sabbath day, there was a pre-
paration of the passover of the Jews, because on that sabbath,
they began the unleavened bread; but however that the true
passover, which is now celebrated on the day of our Lord's
Passion, that is, the Christian not the Jewish passover, began
to be prepared, or to have its parasceue, from that ninth hour of
the night, when His death began to be prepared by the Jews ;
for parasceue means preparation. Between that hour therefore
of the night and His crucifixion occurs the sixth hour of prepar-
ation, according to John, and the third hour of the day, according
to Mark. What Christian would not give in to this solution of
the question, provided that we could find some circumstance,
from which we might gather that this preparation of our Passover,
that is, of the death of Christ, began at the ninth hour of the
night,? For if we say that it began when our Lord was taken by
the Jews, it was still early in the night, but if when our Lord
was carried away to the house of the father in law of Caiaphas,
where also He was heard by the chief priests, the cock had not
crowed ; but if when He was given up to Pilate, it is very
plain that it was morning. It remains therefore that we must
understand the preparation of our Lord's death to have com-
menced when all the Chief Priests pronounced, He is guilty
of death. For there is nothing absurd in supposing that
that was the ninth hour of the night, so that we may under-
stand that Peter's denial is put out of its order after it really
happened. It goes on : And the superscription of his accusation
was written over, THE KING OF THE JE WS. Theophyl.
They wrote this superscription, as the reason why He was
d For another explanation of this, v. Williams on the Passion, p. 257.
VOL. II. Y
322 GOSPEL ACCORDING TO CHAP. XV
crucified, thus wishing to reprove His vainglory in making
Himself a king, that so the passers by might not pity
Him, but rather hate Him as a tyrant. Pseudo-Jerome;
He wrote it in three languages, in Hebrew, Melech Jeudim ;
in Greek, fiao-iXevs IfofAoXoyijToov ; in Latin, Bex confessorum.
These three languages were consecrated to be the chief, in
the superscription on the cross, that every tongue might
Bede record the treachery of the Jews. Bede ; But this super-
ubisup. gcription on the cross shews, that they could not even in
killing Him take away the kingdom over them from Him
who was about to render unto them according to their works.
There follows : And with him they crucify two thieves, the
one on his right hand, the other on his left. Theophyl.
They did this that men might have a bad opinion of Him, as
though He also were a robber and a malefactor. But it was
done by Providence to fulfil the Scriptures. There follows :
And the Scripture was fulfilled which sailh, And he was
numbered with the transgressors. Pseudo- Jerome ; Truth
was numbered with the wicked; He left one on His left
hand, the other He takes on the right, as He will do at the
last day. With a similar crime they are allotted dif-
ferent paths ; one precedes Peter into Paradise, the other
Judas into hell. A short confession won for him a long life,
and a blasphemy which soon ended is punished with endless
Bede pain. Bede; Mystically, however, the thieves crucified with
ubi sup. cnrist signify those, who by their faith and confession of Christ
undergo either the struggle of martyrdom, or some rules
of a stricter discipline. But those who do these deeds for
the sake of endless glory, are signified by the faith of the right
hand robber; those again who do them for worldly praise copy
the mind and the acts of the left hand robber. Theophyl.
Or else ; the two robbers were meant to point out the two
people, that is, the Jews and the Gentiles, for both were evil,
the Gentile as transgressing natural law, but the Jew by
breaking the written law, which the Lord had delivered to
them ; but the Gentile was penitent, the Jew a blasphemer
unto the end. Between whom our Lord is crucified, for
He is the corner stone, which binds us together.
29. And they that passed by railed on him,
VEIL 29—32, ST. MARK. 323
wagging their heads, and saying, Ah, thou that
destroyest the temple, and buildest it in three days,
30. Save thyself, and come down from the cross.
31. Likewise also the Chief Priests mocking said
among themselves with the Scribes, He saved others ;
himself he cannot save.
32. Let Christ the King of Israel descend now
from the cross, that we may see and believe. And
they that were crucified with him reviled him.
Pseudo- Jerome; The foal of Judah has been tied to the Gen.
vine, and his clothes dyed in the blood of the grape, and the kids '
tear the vine, blaspheming Christ, and wagging their heads.
Wherefore it is said : And they that passed by railed on him,
wagging their heads, and saying, Ah, thou that destroyest
the temple, Theophyl. For the passers by blasphemed
Christ, reproaching Him as a seducer. But the devil moved
them to bid Him come clown from the Cross ; for he knew
that salvation was being won by the Cross, therefore he
again proceeded to tempt Christ, so that if He came down
from the Cross, he might be certain that He is not truly the
Son of God, and so the salvation, which is by the Cross,
might be done away. But He being truly the Son of God,
did not come down; for if He ought to have come down,
He would not have ascended there at all ; but since He
saw that in this way salvation must be effected, He under-
went the crucifixion, and many other sufferings, unto the
finishing of His work. It goes on : Likewise also the Chief
Priests mocking said among themselves with the Scribes,
He saved others, himself lie cannot save. They said this,
to do away with His miracles, as though those which He
had done were but the semblance of them, for by working
miracles He saved many. Bede ; Thus also they confess, Bede
though against their will, that He saved many. Therefore your ubl sup'
words condemn you, for He who saved others could have saved
Himself. It goes on : Let Christ the King of Lsrael descend
now from the cross, that we may see and believe. Pseudo-
Jerome ; Afterwards they saw Him arise from the grave,
though they would not believe that He could come down from
y 2
324 GOSPEL ACCORDING TO CHAP. XV.
the tree of the Cross. Where, O Jews, is your lack of faith ?
Your own selves I appeal to ; your own selves I bring as
judges. How much more wonderful is it that a dead man
should arise, than that one yet living should choose to come
down from the cross. Ye asked but small things, till greater
should have come to pass ; but your want of faith could not
be healed by signs much greater than those for which you
Ps.14,4. sought. Here all have gone out of the way, all are become
abominable. Wherefore it goes on : And they that were
Aug. crucified with him reviled. Aug. How can this be, when
Evan.^' .according to Luke one only reviled Him, but was rebuked by
]6« the other who believed on God ; unless we understand that
Matthew and Mark, who touched but slightly on this place,
put the plural for the singular number ? Theophyl. Or
else, both at first reviled Him, then one recognising Him as
innocent, rebukes the other for blaspheming Him.
33. And when the sixth hour was come, there was
darkness over the whole land until the ninth hour.
34. And at the ninth hour Jesus cried with a loud
voice, saying, Eloi, Eloi, lama sabachthani ? which
is, being interpreted, My God, my God, why hast
thou forsaken me ?
35. And some of them that stood by, when they
heard it, said, Behold, he calleth Elias.
36. And one ran and filled a spunge full of vinegar,
and put it on a reed, and gave him to drink, saying,
Let alone; let us see whether Elias will come to take
him down.
37. And Jesus cried with a loud voice, and gave
up the ghost.
Bede Bede ; This most glorious light took away its rays from
ubi sup. t^e wori(j> iest it should see the Lord hanging, and lest the
blasphemers should have the benefit of its light. Where-
fore it goes on : And when the sixth hour was come, there
Aug. was darkness over the whole land until the ninth hour.
deCon. ^ Luke added to this account the cause of the darkness,
Evan.
3, 17.
VER. 33 — 37. ST. MARK. 325
that is, the darkening of the sun. Theophyl. If this had
been the time for an eclipse, some one might have said that this
that happened was natural, but it was the fourteenth moon,
when no eclipse can take place. There follows : And at
the ninth hour Jesus cried with a loud voice, saying, Eloi,
Eloi, lama sabachthani. Pseudo-Jerome ; At the ninth
hour, the tenth piece of money which had been lost is found,
by the overturning of the house. Bede; For when AdamBede
sinned, it is also written that he heard the voice of the Lord, ubl sup*
walking in paradise, in the cool after mid-day; and in that Gen. 3,
hour when the first Adam by sinning brought death into the 8*
world, in that same hour the second Adam by dying destroyed
death. And we must observe, that our Lord was crucified,
when the sun was going away from the centre of the world ;
but at sunrise He celebrated the mysteries of His resurrec-
tion ; because He died for our sins, but rose again for our
justification. Nor need you wonder at the lowliness of His
words, at the complaints as of one forsaken, when you look
on the offence of the cross, knowing the form of a servant.
For as hunger, and thirst, and fatigue were not things proper
to the Divinity, but bodily affections ; so His saying, Why
hast thou forsaken me ? was proper to a bodily voice, for
the body is never naturally wont to wish to be separated
from the life which is joined to it. For although our
Saviour Himself said this, He really shewed the weak-
ness of His body ; He spoke therefore as man, bearing
about with Him my feelings, for when placed in danger we
fancy that we are deserted by God. Theophyl. Or, He
speaks this as man crucified by God for me, for we men
have been forsaken by the Father, but He never has. For
hear what He says ; I am not alone, because the Father is with Johni6.
me. Though He may also have said this as being a Jew, ac-
cording to the flesh, as though He had said, Why hast thou for-
saken the Jewish people, so that they have crucified Thy Son ?
For as we sometimes say, God has put on me, that is, my
human nature, so here also we must understand thou
hast forsakoi me, to mean my nature, or the Jewish people.
It goes on : And some of them that stood by, when they
heard it, said, Behold, he calleth Elias. Bede ; These Bede
however I suppose were Roman soldiers who did notubisup*
326 GOSPEL ACCORDING TO CHAP. XV.
understand the peculiarity of the Hebrew tongue, but, from
His calling Eloi, thought that Elias was called by Him.
But if the Jews are understood to have said this, they must
be supposed to do this, as accusing Him of folly in calling
for the aid of Elias. It goes on : And one ran and filled
a sponge full of vinegar, and put it on a reed, and gave him
to drink, saying, Let alone : let us see whether Elias will
come to take him down. John shews more fully the reason
why the vinegar was given to the Lord to drink, saying, that
John Jesus said, 7" thirst, that the Scriptures might be fulfilled.
19 28. . . .
They however applied a sponge full of vinegar to His mouth.
Pseudo-Jerome ; Here he points out a similitude for the
Jews ; a sponge on a reed, weak, dry, fit for burning ; they
Aug. fill it with vinegar, that is, with wickedness and guile. Aug.
sup* Matthew has not related, that the man who brought the
sponge filled with vinegar, but that the others spoke about
Elias; from whence we gather that both said it. Pseudo-
Jerome ; Though the flesh was weak, yet the heavenly
Ps. n7, voice, which said, Open me the gates of righteousness, waxed
strong. Wherefore there follows : And Jesus cried with a
loud voice, and gave up the ghost. We who are of the earth
die with a very low voice, or with no voice at all ; but He
who descended from heaven breathed His last with a loud
voice. Theophyl. He who both rules over death and
commands it dies with power, as its Lord. But what this
voice was is declared by Luke : Father, into thy hands I
commend my spirit. For Christ would have us understand
v. note by this, that from that time the souls of the saints go up
'into the hands of God. For at first the souls of all were
held in hell, till He came, who preached the opening of the
prison to the captives.
38. And the veil of the temple was rent in twain
from the top to the bottom.
39. And when the centurion, which stood over
against him, saw that he so cried out, and gave up
the ghost, he said, Truly this man was the Son of
God.
40. There were also women looking on afar off:
VER. 38—41. ST. MARK. 327
among whom was Mary Magdalene, and Mary the
mother of James the less and of Joses, and Salome;
41. (Who also, when he was in Galilee, followed
him, and mininistered unto him;) and many other
women which came up with him unto Jerusalem.
Gloss. After the Evangelist has related the Passion and the
death of Christ, he now goes on to mention those things which
followed after the death of our Lord. Wherefore it is said :
And the veil of the temple was rent in twain from the top to
the bottom. Pseudo-Jerome ; The veil of the temple is rent,
that is, the heaven is opened. Theophyl. Again, God by
the rending of the veil implied that the grace of the Holy
Spirit goes away and is rent from the temple, so that the
Holy of holies might be seen by all; ealso that the temple
will mourn amongst the Jews, when they shall deplore their
calamities, and rend their clothes. This also is a figure of
the living temple, that is, the body of Christ, in whose
Passion His garment is torn, that is, His flesh. Again, it
means another thing ; for the flesh is the veil of our temple,
that is, of our mind. But the power of the flesh is torn in
the Passion of Christ, from the top to the bottom, that is,
from Adam even down to the latest man; for also Adam
was made whole by the Passion of Christ, and his flesh does not
remain under the curse, nor does it deserve corruption, but
we all are gifted with incorruption. And when the centurion
who stood over against him saw. He who commands a
hundred soldiers is called a centurion. But seeing that He
died with such power as the Lord, he wondered and
confessed. Bede ; Now the cause of the centurion's wonder Bede
is clear, that seeing that the Lord died in that way, that is, sent sup*
forth His spirit, he said, Truly this man was the Son of God.
For no one can send forth his own spirit, but He who is the
Creator of souls. Aug. This also he most of all wondered at, Aug.
that after that voice which He sent forth as a figure of our sin, J:e 7™ n'
He immediately gave up His spirit. For the spirit of the
Mediator shewed that no penalty of sin could have had power
c The sense of the passage by refer- as a sign of grief, so the temple by the
ence to Theophylact appears to be, that rending of its veil might be said to
as the Jews used to rend their clothes mourn.
328 GOSPEL ACCORDING TO CHAP. XV.
to cause the death of His flesh; for it did not leave the
flesh unwillingly, but as it willed, for it was joined to the
Word of God in the unity of person. Pseudo-Jerome ; But
the last are now made the first. The Gentile people confesses.
The blinded Jew denies, so that their error is worse than
the first. Theophyl. And so the order is inverted, for the
Jew kills, and the Gentile confesses ; the disciples fly, and
the women remain. For there follows : There were also
women looking on afar off, amongst whom was Mary
Magdalene, and Mary the mother of 'James the less and
Orig. in 0f Joses, and Salome. Origen ; But it seems to me, that
~i\/r 4-*~
Tract. nere three women are chiefly named, by Matthew and
35- Mark. Two indeed are set down by each Evangelist, Mary
Magdalene, and Mary the mother of James ; the third is
called by Matthew, the mother of the sons of Zebedee, but by
Sede Mark she is called Salome. Bede ; He means by James
ubi sup.
the Less, the son of Alphseus, who was also called the brother
of our Lord, because he was the son of Mary, our Lord's
John mother's sister, whom John mentions, saying, Now there
stood by the cross of Jesus Ins mother and his mother's
sister, Mary of Cleophas, and Mary Magdalene. And he
seems to call her Mary of Cleophas, from her father or some
relation. But he was called James the Less, to distinguish
him from James the Great, that is, the son of Zebedee, who was
called amongst the first of the Apostles by our Lord. Further,
it was a Jewish custom, nor was it thought blamable after the
manners of an ancient people, that women should furnish to
teachers food and clothing out of their substance. Where-
fore there follows : Who also when he was in Galilee followed
him, and ministered unto him. They ministered unto the
Lord of their substance, that He might reap their carnal
things whose spiritual things they reaped, and that He might
shew forth a type for all masters, who ought to be content
with food and clothing from their disciples. But let us see
what companions He had with Him, for it goes on: And
many other women which came up with him into Jerusalem.
Pseudo-Jerome ; As the female sex through the Virgin Mary
is not shut out from salvation, so it is not thrust away from
the knowledge of the mystery of the cross, and of the
resurrection, through the widow Mary Magdalene, and the
others, who were mothers.
VER. 42 47. ST. MARK. 329
42. And now when the even was come, because it
was the preparation, that is, the day before the
sabbath,
43. Joseph of Arimathaea, an honourable counsellor,
which also waited for the kingdom of God, came, and
went in boldly unto Pilate, and craved the body of
Jesus.
44. And Pilate marvelled if he were already dead :
and calling unto him the centurion, he asked him
whether he had been any while dead.
45. And when he knew it of the centurion, he gave
the body to Joseph.
46. And he bought fine linen, and took him down,
and wrapped him in the linen, and laid him in a
sepulchre which was hewn out of a rock, and rolled a
stone unto the door of the sepulchre.
47. And Mary Magdalene and Mary the mother of
Joses beheld where he was laid.
Gloss. After the passion and death of Christ, the Evan- Gloss.
gelist relates His burial, saying, And now when the even wasnon oce*
come, because it was the preparation, that is, the day before
the sabbath, Joseph of Arimathcea. Bp.de; What is called Bede
parasceue in Greek, is in Latin prceparatio; by which name up*
those Jews, who lived amongst Greeks, used to call the sixth
day of the week, because on that day they used to prepare
what was necessary for the rest of the sabbath day. Because
then man was made on the sixth day, but on the seventh the
Creator rested from all His work, fitly was our Saviour
crucified on the sixth day, and thus fulfilled the mystery of
man's restoration. But on the sabbath, resting in the tomb,
He was waiting for the event of the resurrection, which was
to come on the eighth day. So we must also in this age of
time be crucified to the world ; but in the seventh day, that
is, when a man has paid the debt to death, our bodies indeed
must rest in the grave, but our souls after good works in
hidden peace with God ; till in the eighth period, even our
330 GOSPEL ACCORDING TO CHAP. XV.
bodies themselves, glorified in the resurrection, receive
incorruption together with our souls. But the man who
buried the body of the Lord must needs by his righteous
merits have been worthy, and by the nobility of worldly
power able to perform this service. Therefore it is said,
An honourable counsellor, which also waited for the kingdom
of God. He is called in Latin, decurio, because he is of the
order of the curia, and served the office of a provincial magis-
tracy ; this officer was also called curialis, from his care of
civic duties. Arimathaea is the same as Ramathain, the city
of Elkanah and Samuel. Pseudo- Jerome ; It is interpreted,
taking down, of which was Joseph, who came to take down
the body of Christ from the cross. There follows : Came
and went in boldly unto Pilate, and craved the body of
Jesus. Theophyl. He was bold with a praiseworthy bold-
ness ; for he did not consider within himself, I shall fall from my
rich estate, and I shall be expelled by the Jews, if I beg for
the body of Him, who was condemned as a blasphemer. It goes
on : And Pilate marvelled if he were already dead. For he
thought that He should continue long alive upon the cross,
as also the thieves used to live long, upon the instrument
of their execution. It goes on : And calling unto him the
centurion, he asked him if he had been any while dead;
that is, before the time when other executed persons
usually died. There follows : And when he knew it of
the centurion, (that is, that He was dead,) he gave the body
Bede to Joseph. Bede; But it was not an obscure person,
nor a man of mean rank, who could come to the governor
and obtain the body. There follows : And he bought fine
linen, and took him down, and wrapped him in the linen.
Theophyl. Burying the precious body preciously; for being
a disciple of our Lord, he knew how greatly the Lord's body
Bede ought to be honoured. Bede ; By this however, according
ubi sup. iQ a SpiritUal meaning, we may understand that the body of the
Lord should not be wrapped in gold or gems, or silk, but in
a clean linen cloth. Hence it became a custom in the Church
that the sacrifice of the altar should not be celebrated in
silk, or in a dyed cloth, but in linen produced from the earth,
just as the body of the Lord was wrapped in clean linen; as,
we read in the Pontifical acts, it was ordered by the blessed
VER. 42 — 47. ST. MARK. 331
Sylvester f. Though it has also another meaning, that he who
receives Jesus in a pure mind wraps Him in clean linen. There
follows : And laid him in a sepulchre which was hewn out of
a rock, and rolled a stone unto the door of the sepulchre. It
is said that the sepulchre of the Lord is a round cell, hewn out
of the rock which was around it, so high, that a man standing
upright could scarcely touch the roof with his outstretched
hand ; and it has an entrance to the east, to which the great
stone was rolled, and placed upon it. In the northern
part of it is the tomb itself, that is, the place where our
Lord's body lay, made of the same rock, seven feet in length,
raised three palms higher than the floor. It is not open from
above, but on the south side, the whole of which is open,
and through which the body was brought in. The colour of
the sepulchre and of the recess is said to be a mixed
white and red. Pseudo-Jerome ; By the burial of Christ
we rise again, by His going down into hell we mount up
into heaven ; here is found the honey in the mouth of the
dead lion. Theophyl. Let us too imitate Joseph, taking to
ourselves the body of Christ by Unity, and let us place it in
a sepulchre, hewn out of the rock, that is, in a soul recollected,
never forgetful of God ; for this is a soul hewn out of the
rock, that is, out of Christ, for He is our rock, who holds
together our strength. We ought also to wrap Him in linen,
that is, to receive Him in a pure body ; for the linen is the
body which is the clothing of the soul. We must, however,
not throw open, but wrap Him up ; for He is secret, closed
and hidden. There follows : And Mary Magdalene and
Mary the mother of Joses beheld where he was laid. Bede ;
We read in Luke, that His acquaintances and the women
who had followed Him stood afar off. When these then who
were known to Jesus returned home after the burial of His
body, the women alone, who were bound to Him with a closer
love, after following the funeral, took care to see how Lie wras
laid, that they might be able at a fitting season to offer Him
the sacrifice of their devotion. But on the day of the
parasceue, that is, of the preparation, the holy women, that
f St. Sylvester was Pope from 314 Holy Eucharist, v. Bona de Rebus Lit.
to 335. On his decree respecting the i. c. 25. 11.
Corporal used in the celebration of the
332 GOSPEL ACCORDING TO ST. MARK. CHAP. XV.
is, humble souls, do the same, when they burn with love for
the Saviour, and diligently follow the steps of His Passion in
this life, where their future rest is to be prepared ; and
they weigh with a pious minuteness the order in which His
passion was accomplished, if perchance they be able to
imitate it. Pseudo-Jerome ; These things also fit the
Jewish people, which finally is believing, which is ennobled
by faith to become the child of Abraham. It lays aside its
despair, it waits for the kingdom of God, it goes in to
the Christians, that it may be baptized ; which is implied by
the name of Pilate, which is interpreted, ' One who works
with a hammer,' that is, he who subdues the iron nations,
that he may rule them with a rod of iron. It seeks for the
sacrifice, that is, the viaticum, which is given to penitents at
their last end, and wraps it up in a heart clean and dead to
sin ; it makes it firm in the safeguard of faith, and shuts it up
with the covering of hope, through works of charity; (for
l Tim. the end of the commandment is charity ;) whilst the elect,
' * who are the stars of the sea, are looking on from afar, for,
if it be possible, the very elect shall be offended.
*• r
CHAP. XVI.
1. And when the sabbath was past, Mary Magda-
lene, and Mary the mother of James, and Salome,
had bought sweet spices, that they might come and
anoint him.
2. And very early in the morning the first day of
the week, they came unto the sepulchre at the rising
of the sun.
3. And they said among themselves, Who shall roll
us away the stone from the door of the sepulchre ?
4. And when they looked, they saw that the stone
was rolled away : for it was very great.
5. And entering into the sepulchre, they saw a
young man sitting on the right side, clothed in a long
white garment; and they were affrighted.
6. And he saith unto them, Be not affrighted : Ye
seek Jesus of Nazareth, which was crucified : he is
risen ; he is not here : behold the place where they
laid him.
7. But go your way, tell his disciples and Peter
that he goeth before you into Galilee : there shall ye
see him, as he said unto you.
8. And they went out quickly, and fled from the
sepulchre; for they trembled and were amazed:
neither said they any thing to any man ; for they
were afraid.
334 GOSPEL ACCORDING TO CHAP. XVI.
Pseudo-Jerome; After the sadness of the sabbath, a happy-
day dawns upon them, which holds the chief place amongst
days, for in it the chief light shines forth, and the Lord rises
in triumph. Wherefore it is said, And when the sabbath
was past, Mary Magdalene, and Mary the mother of James
Gloss, and Salome, had bought sweet spices. Gloss. For these
Beda. religious women after the burial of the Lord, as long as it
was lawful to work, that is, up to sunset, prepared ointment,
Luke as Luke says. And because they could not finish their work
from the shortness of the time, when the sabbath was over,
that is, at sunset, as soon as the time for working came round
again, they hastened to buy spices, as Mark says, that they
might go in the morning to anoint the body of Jesus. Neither
could they come to the sepulchre on the evening of the
sabbath, for night prevented them. Wherefore it goes on :
And very early in the morning the first day of the week, they
occ. ap. came unto the sepulchre at the rising of the sun. Severianus;
Wum°" ^ne women m tnis P^ce run abroad with womanly devotion,
serm, for they do not bring Him faith as though He were alive,
but ointments as to one dead ; and they prepare the service
of their grief for Him as buried, not the joys of hea-
venly triumph for Him as risen. Theophyl. For they do
not understand the greatness and dignity of the wisdom of
Christ. But they came according to the custom of the Jews
to anoint the body of Christ, that it might remain sweet-smelling,
and might not burst forth into moisture, for spices have the
property of drying up, and absorb the moisture of the body,
Greg, so that they keep the body from corruption. Greg. But if
Hom. in we |3eiieve on Him who is dead, and are filled with the sweet
Evan. < '
21. smell of virtue, and seek the Lord with the fame of good works,
we come to His sepulchre with spices. There follows: And
very early in the morning the first day of the week, they
A came unto the sepulchre at the rising of the sun. Aug.
Con. What Luke expresses by very early in the morning, and
iih24^ John by early when it was yet dark, Mark must be under-
stood to mean, when he says, very early in the morning *
at the rising of the sun, that is, when the sky was growing
bright in the east, as is usual in places near the rising sun ;
for this is the light which we call the dawning. Therefore
there is no discrepancy with the report which says, while it
VER. 1 — 8. ST. MARK. 336
was yet dark. For when the day is dawning, the remains of
darkness lessen in proportion as the light grows brighter; and
we must not take the words very early in the morning, at the
rising of the sun, to mean that the sun himself was seen upon
the earth, but as expressing the near approach of the sun into
those parts, that is, when his rising begins to light up
the sky. Pseudo-Jerome ; By very early in the morning, Luke24,
he means what another Evangelist expresses by at the Jj^
dawning. But the dawn is the time between the darkness Vulg.
of night, and the brightness of day, in which the salvation
of man is coming forth with a happy closeness, to be
declared in the Church, just as the sun, when he is rising and
the light is near, sends before him the rosy dawn, that with
prepared eyes she may bear to see the graciousness of his
glorious brightness, when the time of our Lord's resurrection
has dawned; that then the whole Church, after the example
of the women, may sing the praises of Christ, since He has
quickened the race of man after the pattern of His resur-
rection, since He has given life, and has poured upon them
the light of belief. Bede ; As then the women shew the Bede in
great fervency of their love, by coming very early in the 4 ^
morning to the sepulchre, as the history relates, according to
the mystical sense an example is given to us, that with a shin-
ing face, and shaking off the darkness of wickedness, we may
be careful to offer the fragrance of good works and the
sweetness of prayer to the Lord. Theophyl. He says, On
the first of the sabbaths, that is, on the first of the days of ^ t
the week. For the days of the week are called sabbaths, and"a^a"
by the word ' una' is meant ' prima.' Bede ; Or else, by this Bede
phrase is meant the first day from the day of sabbaths, or11 lsup*
rests, which were kept on the sabbath. There follows: And
they said among themselves, Who shall roll us away the stone
from the door of the sepulchre ? Sever. Your breast was Chryso-
darkened, your eyes shut, and therefore ye did not before see Jjj§us^
the glory of the opened sepulchre. It goes on : And they
looked, and saw that the stone was rolled away, Bede;
Matthew shews clearly enough, that the stone was rolled
away by an Angel. This rolling away of the stone means
mystically the opening of the Christian sacraments, which
were held under the veil of the letter of the law ; for the
836 GOSPEL ACCORDING TO CHAP. XVI.
law was written on stone. It goes on : For it was very great.
Chryso- Sever. Great indeed by its office rather than its size, for it
ubTsup. can snut m an(^ tnrow °Pen the body of the Lord. Greg.
Greg. But the women who came with spices see the Angels; because
up* those minds who come to the Lord with their virtues, through
holy desires, see the heavenly citizens. Wherefore it goes
on : And entering into the sepulchre, they saw a young man
sitting on the right side, clothed in a long white garment ;
and they were affrighted. Theophyl. Though Matthew
says that the Angel was sitting on the stone, whilst Mark re-
lates that the women entering into the sepulchre saw a young
man sitting, yet we need not wonder, for they afterwards saw
sitting within the sepulchre the same Angel as sat without on
Aug. the stone. Aug. Either let us suppose that Matthew was
' silent about that Angel, whom they saw on entering, whilst
Mark said nothing of him, whom they saw outside sitting on
the stone, so that they saw two and heard severally from two,
the things which the Angels said concerning Jesus ; or we
must understand by entering into the sepidchre, their coming
within some inclosure, by which it is probable that the
place was surrounded a little space before the stone, by the
cutting out of which the burial place had been made, so
that they saw sitting on the right hand in that space
him whom Matthew designates as sitting on the stone.
Theophyl. But some say the women mentioned by Matthew
were different from those in Mark. But Mary Magdalene was
Chryso- v^jth all parties, from her burning zeal and ardent love. Sever.
logus
ubi sup. The women, then, entered the sepulchre, that being buried
with Christ, they might rise again from the tomb with Christ.
They see the young man, that is, they see the time of the Re-
surrection, for the Resurrection has no old age, and the period,
in which man knows neither birth nor death, admits of no
decay, and requires no increase. Wherefore what they
saw was a young man, not an old man, nor an infant, but
Bede the age of joy. Bede ; Now they saw a young man sitting
on the right side, that is, on the south part of the place
where the body was laid. For the body, which was
lying on its back, and had its head to the west, must have had
Greg, its right to the south. Greg. But what is meant by the left
u ! sup* hand, but this present life, and what by the right, but ever-
VER. 1 8. ST. MARK. 337
lasting life? Because then our Redeemer had already gone
through the decay of this present life, fitly did the Angel, who
had come to announce His everlasting life, sit on the right hand.
Sever. Again, they saw a young man sitting on the right, Chryso-
because the Resurrection has nothing sinister in it. They also Io,?us
° J ubi sup.
see him dressed in a long white robe ; that robe is not from
mortal fleece, but of living virtue, blazing with heavenly
light, not of an earthly dye, as saith the Prophet, Thou deckestPs. 104,
thyself with light as with a garment ; and of the just it is said, ^att
Then shall the righteous shine forth as the sun. Greg. Or1 ^43.
else, he appeared covered with a white robe, because heubisup.
announced the joys of our festivity, for the whiteness of the
robe shews the splendour of our solemnity. Pseudo-Jerome ;
The white robe is also true joy, now that the enemy is driven
away, the kingdom won, the King of Peace sought for and
found and never let go by us. This young man then shews
an image of the Resurrection to them who feared death. But
their being frightened shews that eye hath not seen, nor ear 1 Cor.
heard, neither have entered into the heart of man to conceive '
the things which God hath prepared for them that love
Him. There follows, And he saith unto them, Be not
affrighted. Greg. As though he had said, Let them fear, who Greg.
love not the coming of the inhabitants of heaven ; let them sup'
fear, who, weighed down with carnal desires, despair that
they can ever attain to their company ; but why should ye
fear, ye who see your own fellow citizens. Pseudo-Jerome ;
For there is no fear in love. Why should they fear, who had
found Him whom they sought ? Greg. But let us hear what Greg.
the Angel adds; Ye seek Jesus of Nazareth, Jesus means the u ' sup'
Saviour, but at that time there may have been many a Jesus,
not indeed really, but in name, therefore the place Nazareth
is added, that it might be evident of what Jesus it was spoken.
And immediately he subjoins the reason, Which was cruci-
fied. Theophyl. For he does not blush at the Cross, for in
it is the salvation of men, and the beginning of the Blessed.
Pseudo-Jerome ; But the bitter root of the Cross has dis-
appeared. The flower of life has burst forth with its fruits,
that is, He who lay in death has risen in glory. Wherefore
he adds, He is risen ; he is not here. Greg. He is not here, Greg.
is spoken of His carnal presence, for He was not absent ubi SUp
vol. 11. z
338 GOSPEL ACCORDING TO CHAP. XVI.
from any place as to the presence of His majesty. Theophyl.
As if he had said, Do ye wish to be certain of His resurrec-
tion, he adds, Behold the place where they laid him. This
too was the reason why he had rolled away the stone, that
he might shew them the place. Pseudo- Jerome ; But im-
rdebita mortality is shewn to mortals as1 due to thankfulness, that
Pseudo- we may understand what we were, and that we may know
Hier. what we are to be. There follows, But go your way, tell
his disciples and Peter that he goeth before you into Galilee.
The women are ordered to tell the Apostles, that as by a
woman death was announced, so also might life rising again.
But He says specially unto Peter, because he had shewn
himself unworthy of being a disciple, since he had thrice
denied his Master; but past sins cease to hurt us when they
Greg, cease to be pleasing to us. Greg. If again the Angel had
p" not expressly named him who had denied his Master, he
would not have dared to come amongst the disciples; he is
therefore called by name, lest he should despair on account
Aug. de of his denial. Aug. By saying, He will go before you into
E°^ Galilee, there shall ye see him, as he said unto you, he seems
iii. 25. to imply, that Jesus would not shew Himself to His disciples
after His resurrection except in Galilee, which shewing of
'nee' Himself Mark himself has not 2 mentioned. For that which
?* He has related, Early the first day of the week he appeared
to Mary Magdalene, and after that to two of them as they
walked and went into the country, we know took place
in Jerusalem, on the very day of the resurrection ; then he
comes to His last manifestation, which we know was on the
Mount of Olives, not far from Jerusalem. Mark therefore
never relates the fulfilment of that which was foretold by
the Angel ; but Matthew does not mention any place at all,
where the disciples saw the Lord after He arose, except
Galilee, according to the Angel's prophecy. But since it is
not set down when this happened, whether first, before He
was seen any where else, and since the very place where
Matthew says that He wrent into Galilee to the mountain,
does not explain the day, or the order of the narration,
Matthew does not oppose the account of the others, but
assists in. explaining and receiving them. But nevertheless
since the Lord was not first to shew Himself there, but sent
VER. 1 — 8. ST. MARK. 339
word that He was to be seen in Galilee, where He was seen
subsequently, it makes every faithful Christian on the look
out, to find out in what mysterious sense it may be understood.
Greg. For Galilee means1 ' a passing over ;' for our Redeemer Gr.ef-
had already passed from His Passion to His resurrection, i tians-
from death unto life, and we shall have joy in seeing themlgrai°
glory of His resurrection, if only we pass over from vice to
the heights of virtue. He then who is announced at the tomb,
is shewn in ( passing over,' because He who is first known
in mortification of the flesh, is seen in this passing over of
the soul. Pseudo-Jerome; This sentence is but short in the
number of syllables, but the promise is vast in its greatness.
Here is the fountain of our joy, and the source of everlasting-
life is prepared. Here all that are scattered are brought to-
gether, and the contrite hearts are healed. There, he says, ye
shall see Him, but not as ye have seen Him. Aug. It is also Aug.
signified that the grace of Christ is about to pass over from the u
people of Israel to the Gentiles, by whom the Apostles would
never have been received when they preached, if the Lord had
not gone before them and prepared a way in their hearts ; and
this is what is meant by, He goeth before you into Galilee,
there shall ye see him, that is, there shall ye find His members.
There follows : And they went out quickly, and fled from the
sepulchre, for they trembled and were amazed. Theophyl.
That is, they trembled because of the vision of Angels, and
were amazed because of the resurrection. Sever. The Angel Chryso-
indeed sits on the sepulchre, the women fly from it ; he, on u^§ sup
account of his heavenly substance, is confident, they are
troubled because of their earthly frame. He who cannot die,
cannot fear the tomb, but the women both fear from what
was then done, and still, as being mortals, fear the sepulchre
as mortals are wont. Pseudo-Jerome; This also is spoken
of the life to come, in which grief and groaning will flee away.
For the women prefigure before the resurrection all that is to
happen to them after the resurrection, namely, they flee away
from death and fear. There follows, Neither said they any
thing to any man, for they were afraid. Theophyl. Either on
account of the Jews, or else they said nothing because the fear^u#-
of the vision prevented them. Aug. We may however enquire Evan.
how Mark can say this, when Matthew says, they departed™^'
Z 2 28, 8.'
340 GOSPEL ACCORDING TO CHAP. XVI
quickly from the sepulchre with fear and great joy, and did
run to bring his disciples word, unless we understand it to
mean, that they did not dare to say a word to any of the
Angels themselves, that is, to answer the words which they
had spoken to them ; or else to the guards whom they
saw lying there; for that joy of which Matthew speaks is not
inconsistent with the fear which Mark mentions. For we
ought to have understood that both feelings were in their
minds, even though Matthew had not mentioned the fear.
But since he has also said that they came out with fear and
great joy, he does not allow room for any question to be
Chryso- raised. Sever. It is said also in a marked manner, that they
uftTsup. sa^ nothing to any one, because it is the part of women to
hear, and not to speak, to learn, not to teach.
9. Now when Jesus was risen early the first day of
the week, he appeared first to Mary Magdalene, out
of whom he had cast seven devils.
10. And she went and told them that had been with
him, as they mourned and wept.
11. And they, when they had heard that he was
alive, and had been seen of her, believed not.
12. After that he appeared in another form unto
two of them, as they walked, and went into the
country.
13. And they went and told it unto the residue :
neither believed they them.
Aug. Aug. Now we must consider how the Lord appeared after
Evan."' the resurrection. For Mark says, Now when Jesus was
iii. 25. risen early the first day of the week, he appeared first to
Mary Magdalene, out of whom he had cast seven devils.
Bede Bede; John tells us most fully how and when this appearance
u ' 8Up* took place. But the Lord rose in the morning from the
sepulchre in which He had been laid in the evening, that
Ps. 30, those words of the Psalm might be fulfilled, Heaviness may
endure for a night, but joy cometh in the morning. Theo-
phyl. Or else put a stop at, Now when Jesus was risen, and
then read, early the first day of the week he appeared, fyc.
VER 9. — 13. ST. MARK. 341
Greg. For as Samson at midnight not only left Gaza, but Greg,
also carried away the gates of it, so also our Redeemer rising
before the light, did not only come out free from hell, but
destroyed also the very gates of hell. * But Mark here testifies 1 Hom.
that seven devils were cast out of Mary ; and what is meant by ^in"'
seven devils save all vices ? for as by seven days is understood
all time, so by the number seven 2 a whole is fitly figured. The- 2 v. note
ophyl. But Mary had seven devils, because she was filled with >p'
all vices. Or else, by seven devils are meant seven spirits
contrary to the seven virtues, as a spirit without fear, without
wisdom, without understanding, and whatsoever else is opposed
to the gifts of the Holy Ghost. Pseudo-Jerome; Again, He
is shewn to her, out of whom He had cast seven devils, because
harlots and publicans shall go before the synagogue into the
kingdom of heaven, as the thief reached it before the Apostles.
Bede ; In the beginning also woman brought man into sin, now Bede
she, who first tasted death, first sees the resurrection, lest she p*
should have to bear the reproach of perpetual guilt amongst
men ; and she who had been the channel of guilt to man, now
has become the first channel of grace. For it goes on: And she
went and told them that had been with him as they mourned
and vjept. Pseu do- Jerome ; They mourn and weep because
they had not yet seen, but after a short time they shall receive a
consolation. For blessed are they that weep now, for they
shall be comforted. Bede ; Fitly too is this woman, who was Bede
the first to announce the joy of our Lord's resurrection, said to u * sup*
have been cured of seven devils, lest any one worthily repent-
ing of his sins should despair of pardon for what he had
done, and that it might be shewn that where sin abounded, Rom. 5,
20
grace did much more abound. Sever. Mary brings thechVyso-
news, not now as a woman, but in the person of the Church, logus
so that, as above woman was silent, here as the Church she
might bring tidings and speak. There follows, And they when
they heard that he ivas alive and had been seen by her, believed
not. Greg. That the disciples were slow in believing our Greg.
Lord's resurrection was not so much a weakness of theirs as it from* in
Evan.
is our strength. For the resurrection itself through their doubts xxix.
was manifested by many proofs ; and whilst we read and ac-
knowledge them, what do we but become firmer thrj
their doubting? There follows, After this he
342 GOSPEL ACCORDING TO CHAP. XVI.
another form unto two of them as they walked and went to a
Aug. farm house. Aug. Luke relates the whole story respecting
these two, one oi whom was Cleophas, but Mark here touches
but slightly upon it. That village of which Luke speaks
may without absurdity be supposed to be what is here called
a farm house, and indeed in some Greek manuscripts it is
called the country. But by this name are understood not
only villages, but also boroughs and country towns, because
they are without the city, which is the head and mother of all
the rest. That which Mark expresses by the Lord's appearance
in another form, is what Luke means by saying that their eyes
were holden that they could not know him. For something
was upon their eyes, which was allowed to remain there,
Chryso- until the breaking of bread. Sever. But let no one suppose
ublTsup. tnat Christ changed the form of His face by His resurrection,
but the form is changed when of mortal it becomes immortal,
so that this means that He gained a glorious countenance, not
that He lost the substance of His countenance. But He was
seen of two ; because faith in the resurrection is to be
preached and shewn to two people, that is, the Gentiles and
the Jews. There follows, And they went and told it unto the
residue, neither believed they them. How are we to under-
stand the words of Mark compared with the account of Luke,
i^® that thev then said, The Lord hath risen indeed, and hath ap-
24, 34. .
feared unto Simon, if we do not suppose that there were some
there who would not believe ? Theophyl. For he does
not say this of the eleven, but of some others, whom He
calls the residue. Pseudo-Jerome ; But in a mystic sense
we may understand that faith here labours, leading the active
life, but there it reigns secure in the contemplative vision.
Here we see His face through a glass, there we shall see the
truth face to face, wherefore He was shewn to them as they
were walking, that is, labouring, in another form. And when
it was told, the disciples did not believe, because they saw, like
Exod. Moses, that which was not enough for them, for he said, Shew
|p' t18, me thyself; forgetting his flesh, he prays in this life for that
which we hope for in the life to come.
14. Afterward he appeared unto the eleven as they
VER. 14 — 18. ST. MARK. 34$
sat at meat, and upbraided them with their unbelief
and hardness of heart, because they believed not them
which had seen him after he was risen.
15. And he said unto them, Go ye into all the
world, and preach the Gospel to every creature.
16. He that believeth and is baptized shall be
saved ; but he that believed not shall be damned.
17. And these signs shall follow them that believe ;
In my name shall they cast out devils ; they shall
speak with new tongues ;
18. They shall take up serpents; and if they drink
any deadly thing, it shall not hurt them ; they shall
lay hands on the sick, and they shall recover.
Gloss. Mark, when about to finish his Gospel, relates the Gloss,
last appearance of our Lord to His disciples after His resur- non occ'
rection, saying, l For the last time he appeared unto the eleven i novis-
as they sat at meat. Greg. We should observe that Luke y™£
says in the Acts, As he2 was eating with them he commanded Greg.
that they should not depart from Jerusalem, and shortly Acts l
afterwards, while they beheld he was taken up. For He** 9-
ate, and then ascended, that by the act of eating, the truth SCens
of the flesh might be declared ; wherefore it is also here said, Vul&"
that he appeared to them for the last time as they sat at meat.
Pseudo-Jerome ; But He appeared when all the eleven were
together, that all might be witnesses, and relate to all men what
they had seen and heard in common. It goes on: And up-
braided them with their unbelief and hardness of heart, be-
cause they believed not them who had seen him after his
resurrection. Aug. But how was this done the last time? Aug.
The last occasion on which the Apostles saw the Lord upon" ' *Uf)*
earth happened forty days after the resurrection ; but would
He then have upbraided them for not believing those who had
seen Him risen, when they themselves had so often seen Him
after His resurrection? It remains therefore that we should
understand that Mark wished to say it in few words, and
said/or the last time, because it was the last time that He
shewed Himself that day, as night was coming on, when the
344 GOSPEL ACCORDING TO CHAP. XVI.
disciples returned from the country into Jerusalem, and found,
Luke as Luke says, the eleven and those who were with them,
24 33. .
speaking together concerning the resurrection of our Lord.
But there were some there who did not believe ; when these
then were sitting at meat, (as Mark says,) and were still
Luke speaking, (as Luke relates,) The Lord stood in the midst of
24, 36. tfrem^ anc[ saitJi unto them, Peace be unto you; as Luke and
John John say. The rebuke therefore which Mark here mentions,
must have been amongst those words, which Luke and John
say, that the Lord at that time spoke to the disciples. But
another question is raised, how Mark says that He appeared
when the eleven sat at meat, if the time was the first part
of the night on the Lord's day, when John plainly says
that Thomas was not with them, who, we believe, had gone
out, before the Lord came in to them, after those two had
returned from the village, and spoken with the eleven, as we
find in Luke's Gospel. But Luke in his relation leaves room
for supposing that Thomas went out first, while they spoke
these things, and that the Lord entered afterwards ; Mark
however from his saying,/br the last time he appeared to the
eleven as they sat at meat, forces us to believe that he
was there, unless indeed, though one of them was absent,
he chose to call them the eleven, because the company
of the Apostles was then called by this number, before
Matthias was chosen into the place of Judas. Or if this
be a harsh way of understanding it, let us understand that
it means that after many appearances, He shewed Him-
self for the last time, that is, on the fortieth day, to the Apo-
stles, as they sat at meat, and that since He was about to
ascend from them, He rather wished on that day to reprove
them for not having believed those who had seen Him risen be-
fore seeing Him themselves, because after His ascension even
the Gentiles on their preaching were to believe a Gospel, which
they had not seen. And so the same Mark immediately after
that rebuke says, And he said unto them, Go ye into all the
world, and preach the Gospel to every creature. And lower
down, He that believeth not shall he condemned. Since then
they were to preach this, were not they themselves to
be first rebuked, because before they saw the Lord they
had not believed those to whom He had first appeared ?
VER. 14—18. ST. MARK. 345
Greg. Another reason also why our Lord rebuked His dis- Greg,
ciples, when He left them as to His bodily presence, was, thatu l sup*
the words which He spoke on leaving them might remain
more deeply impressed upon the hearts of His hearers.
Pseudo-Jerome; But He rebukes their want of faith, that
faith might take its place ; He rebukes the hardness of their
stony heart, that the fleshy heart, full of love, might take its
place. Greg. After rebuking the hardness of their hearts, Greg,
let us hear the words of advice which He speaks. For itu
goes on : Go ye into all the world, and preach the Gospel to
every creature. Every man must be understood by every
creature; for man partakes something of every creature ; he
has existence as have stones, life as trees, feeling as animals,
understanding as have Angels. For the Gospel is preached
to every creature, because he is taught by it, for whose sake
all are created, whom all things are in some way like, and
from whom therefore they are not alien. By the name of
every creature also every nation of the Gentiles may be
meant. For it had been said before, Go not into the way Matt.
of the Gentiles. But now it is said, Preach the Gospel to1 ' 5*
every creature, so that the preaching of the Apostles which
was thrust aside by Judaea, might be an assistance to us,
since Judaea had haughtily rejected it, thus witnessing to her
own damnation. Theophyl. Or else ; to every creature,
that is, whether believing or unbelieving. It goes on : He
that believeth and is baptized shall be saved. For it is not
enough to believe, for he who believeth and is not baptized,
but is a catechumen, has not yet attained to perfect salvation.
Greg. But perhaps some one may say in himself, I have Greg,
already believed, I shall be saved. He says what is true, if ubl sup*
he keeps his faith by works ; for that is a true faith, which
does not contradict by its deeds what it says in words.
There follows: But he that believeth not shall be damned.
Bede ; What shall we say here about infants, who by reason Bede
of their age cannot yet believe ; for as to older persons there ubi SUP-
is no question. In the Church then of our Saviour children
believe by others, as also they drew from others the sins
which are remitted to them in baptism. It goes on: And
these siytfs shall follow them that believe, In my name shall
they cast out devils; they shall speak with new tongues;
ubi sup.
346 GOSPEL ACCORDING TO CHAP. XVI.
they shall take up serpents. Theophyl. That is, they shall
scatter before them serpents, whether intellectual or sensible,
Luke as ^ is said, Ye shall tread upon serpents and scorpions,
which is understood spiritually. But it may also mean
sensible serpents, as when Paul received no hurt from
the viper. There follows : And if they drink any deadly
thing, it shall not hurt them. We read of many such cases
in history, for many persons have drank poison unhurt, by
guarding themselves with the sign of Christ. It goes on :
They shall lay hands on the sick, and they shall recorer.
Greg« Greg. Are we then without faith because we cannot do these
signs ? Nay, but these things were necessary in the beginning
of the Church, for the faith of believers was to be nourished by
miracles, that it might increase. Thus we also, when we plant
groves, pour water upon them, until we see that they have
grown strong in the earth ; but when once they have firmly
fixed their roots, we leave off irrigating them. These signs and
miracles have other things which we ought to consider more
minutely. For Holy Church does every day in spirit what
then the Apostles did in body; for when her Priests by the
grace of exorcism lay their hands on believers, and forbid
the evil spirits to dwell in their minds, what do they, but
cast out devils? And the faithful who have left earthly
words, and whose tongues sound forth the Holy Mysteries,
speak a new language ; they who by their good warnings
take away evil from the hearts of others, take up serpents ; and
when they are hearing words of pestilent persuasion, without
being at all drawn aside to evil doing, they drink a deadly
thing, but it will never hurt them ; whenever they see their
neighbours growing weak in good works, and by their good
example strengthen their life, they lay their hands on the
sick, that they may recover. And all these miracles are
greater in proportion as they are spiritual, and by them souls
and not bodies are raised.
19. So then after the Lord had spoken unto them,
he was received up into heaven, and sat on the right
hand of God.
20. And they went forth, and preached every where,
VER. 19, 20. ST. MARK. 347
the Lord working with them, and confirming the word
with signs following. Amen.
Pseudo-Jerome; The Lord Jesus, who had descended
from heaven to give liberty to our weak nature, Himself also
ascended above the heavens; wherefore it is said, So then
after the Lord had spoken unto them, he was received up
into heaven. Aug. By which words He seems to shew Aug.
clearly enough that the foregoing discourse was the last thatubl SUP'
He spake to them upon earth, though it does not appear to
bind us down altogether to this opinion. For He does not
say, After He had thus spoken unto them, wherefore it admits
of being understood not as if that was the last discourse,
but that the words which are here used, After the Lord
had spoken unto them, he was received into heaven, might
belong to all His other discourses. But since the arguments
which we have used above make us rather suppose that this
was the last time, therefore we ought to believe that after
these words, together with those which are recorded in the
Acts of the Apostles, our Lord ascended into heaven. Greg. Greg.
We have seen in the Old Testament that Elias was taken up ubl SUP*
into heaven. But the ethereal heaven is one thing, the aerial
is another. The aerial heaven is nearer the earth, Elias then
was raised into the aerial heaven, that he might be carried off
suddenly into some secret region of the earth, there to live in
great calmness of body and spirit, until he return at the end
of the world, and pay the debt of death. We may also observe
that Elias mounted up in a chariot, that by this they might
understand that a mere man requires help from without. But
our Redeemer, as we read, was not carried up by a chariot,
not by angels, because He who had made all things was
borne over all by His own power. We must also consider
what Mark subjoins, And sat at the right hand of God, since
Stephen says, / see the heavens opened, and the Son of Man
standing at the right hand of God. Now sitting is the
attitude of a judge, standing of one fighting or helping.
Therefore Stephen, when toiling in the contest, saw Him
standing, whom he had for his helper; but Mark describes
348 GOSPEL ACCORDING TO CHAP. XVI.
Him as sitting after His assumption into heaven, because
after the glory of His assumption, He will in the end be seen
Aug. de as a judge. Aug. Let us not therefore understand this
10 7_ sitting as though He were placed there in human limbs, as if
the Father sat on the left, the Son on the right, but by the
right hand itself we understand the power which He as man
received from God, that He should come to judge, who first
had come to be judged. For by sitting we express habitation,
as we say of a person, he sat himself down in that country
for many years ; in this way then believe that Christ dwells
at the right hand of God the Father. For He is blessed and
dwells in blessedness, which is called the right hand of the
Father ; for all is right hand there, since there is no misery.
It goes on: And they went forth and preached every where,
the Lord working with them, and confirming the word with
Bede signs and wonders. Bede; Observe that in proportion as
ubi sup. jyj;ark began his history later, so he makes it reach in writing
to more distant times, for he began from the commencement
of the preaching of the Gospel by John, and he reaches in
his narrative those times in which the Apostles sowed the
Greg, same word of the Gospel throughout the world. Greg.
ubi sup. T3U£ what should we consider in these words, if it be not that
obedience follows the precept and signs follow the obedi-
ence? For the Lord had commanded them, Go into all the
world preaching the Gospel, and, Ye shall be witnesses
Aug. even unto the ends of the earth. Aug. But how was this
Epist. preaching fulfilled by the Apostles, since there are many
12. nations in which it has just begun, and others in which it has
8CS ' not yet begun to be fulfilled? Truly then this precept was
not so laid upon the Apostles by our Lord, as though they
alone to whom He then spoke were to fulfil so great a
charge ; in the same way as He says, Behold, I am with
you always, even unto the end of the world, apparently to
them alone; but who does not understand that the promise
is made to the Catholic Church, which though some are
dying, others are born, shall be here unto the end of the
world? Theophyl. But we must also know from this that
words are confirmed by deeds as then in the Apostles works
confirmed their words, for signs followed. Grant then, O
VEK. 19, 20. ST. MARK. 349
Christ, that the good words which we speak may be con-
firmed by works and deeds, so that at the last, Thou working
with us in word and in deed, we may be perfect, for Thine
as is fitting is the glory both of word and deed. Amen.
BS 2555 .A2 T513 1864 v. 2
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