Thomas Aquinas · Catena Aurea · Chapter 1
Passages · 137
Mark 1:2–3
- Bede on Mark 1:2–3 — Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he shewed that…vatican.va
- Jerome on Mark 1:2–3 — Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but in Malachi, the last of the twelve prophets.vatican.va
- Pseudo-Chrysostom on Mark 1:2–3 — But it may be said that it is a mistake of the writer. Otherwise it may be said that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written…vatican.va
- Augustine of Hippo on Mark 1:2–3 — For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, “The…vatican.va
- Bede on Mark 1:2–3 (2) — Or otherwise, we must understand, that although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, “The voice of one crying in…vatican.va
- Jerome on Mark 1:2–3 (2) — By Malachi, therefore, the voice of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known.vatican.va
- Bede on Mark 1:2–3 (3) — But John is called an angel not by community of nature, according to the heresy of Origen [ed. note: Origen taught that all rational beings, angels, devils, and men, were of one nature, differing only in rank and…vatican.va
- Theophylact of Ohrid on Mark 1:2–3 — The Forerunner of Christ, therefore, is call an angel, on account of his angelic life and lofty reverence. Again, where he says, “Before thy face,” it is as if he said, Thy messenger is near thee: whence is shewn the…vatican.va
- Jerome on Mark 1:2–3 (3) — Or, “the way of the Lord,” by which He comes into men, in penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John’s preaching was, “Repent ye.”vatican.va
- Bede on Mark 1:2–3 (4) — 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…vatican.va
- Jerome on Mark 1:2–3 (4) — 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…vatican.va
- Pseudo-Chrysostom on Mark 1:2–3 (2) — But the prophecy, by saying, “In the wilderness,” plainly shews that the divine teaching was not in Jerusalem, but in the wilderness, which was fulfilled to the letter by John the Baptist in the wilderness of Jordan,…vatican.va
- Jerome on Mark 1:2–3 (5) — 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.vatican.va
- Bede on Mark 1:2–3 (5) — What he cried is revealed, in that which is subjoined, “Prepare ye the way of the Lord, make his paths straight.” For whosoever preaches a right faith and good works, what else does he but prepare the way for the…vatican.va
- Jerome on Mark 1:2–3 (6) — 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…vatican.va
- Theophylact of Ohrid on Mark 1:2–3 (2) — 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…vatican.va
Mark 1:4–8
- Jerome on Mark 1:4–8 — According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the…vatican.va
- Bede on Mark 1:4–8 — It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sins [ed. note: vol 1, p. 97, note A]. For the remission of sins is only…vatican.va
- Theophylact of Ohrid on Mark 1:4–8 — 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…vatican.va
- Jerome on Mark 1:4–8 (2) — Now by John as by the bridegroom’s friend, the bride is brought to Christ, as by a servant Rebecca was brought to Isaac [Gen 24:61]; wherefore there follows, “And there went out to him all, &c. For “confession and…vatican.va
- Bede on Mark 1:4–8 (2) — An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, “confessing their sins.” Chrys.” Because indeed John preached…vatican.va
- Bede on Mark 1:4–8 (3) — 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…vatican.va
- Jerome on Mark 1:4–8 (3) — The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals. For by camel’s…vatican.va
- Theophylact of Ohrid on Mark 1:4–8 (2) — 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…vatican.va
- Gregory the Great on Mark 1:4–8 — Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person…vatican.va
- Bede on Mark 1:4–8 (4) — 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…vatican.va
- Glossa Ordinaria on Mark 1:4–8 — He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is “mightier than he,” he was to remit sins, which he himself could not do.vatican.va
- Jerome on Mark 1:4–8 (4) — Who again is mightier than the grace, by which sins are washed away, which John signifies? He who seven times and seventy times seven remits sins [Matt 18:22]. Grace indeed comes first, but remits sins once only by…vatican.va
- Pseudo-Chrysostom on Mark 1:4–8 — But lest he should be thought to say this by way of comparing himself to Christ, he subjoins, “Of whom I am not worthy, &c.” It is not however the same thing to loose the shoe-latchet, which Mark here says, and to…vatican.va
- Jerome on Mark 1:4–8 (5) — 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]vatican.va
- Gregory the Great on Mark 1:4–8 (2) — Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared as it were with shoes on His feet, for He assumed in His divinity the dead skins of our corruption. Or else; it was…vatican.va
- Theophylact of Ohrid on Mark 1:4–8 (3) — 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…vatican.va
- Bede on Mark 1:4–8 (5) — Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that…vatican.va
- Jerome on Mark 1:4–8 (6) — For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.vatican.va
- Bede on Mark 1:4–8 (6) — Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are…vatican.va
Mark 1:9–11
- Jerome on Mark 1:9–11 — Mark the Evangelist, like a hart, longing after the fountains of water, leaps forward over places, smooth and steep; and, as a bee laden with honey, he sips the tops of the flowers. Wherefore he hath shewn us in his…vatican.va
- Pseudo-Chrysostom on Mark 1:9–11 — Forasmuch as He was ordaining a new baptism, He came to the baptism of John, which, in respect of His own baptism, was incomplete, but different from the Jewish baptism, as being between both. He did this that He…vatican.va
- Bede on Mark 1:9–11 — He was baptized, that by being baptized Himself He might shew His approval of John’s baptism [ed. note: vol i, pl 109, note h], and that, by sanctifying the waters of Jordan through the descent of the dove, He might…vatican.va
- Pseudo-Chrysostom on Mark 1:9–11 (2) — Or else, that from heaven sanctification might be given to men, and earthly things be joined to heavenly. But the Holy Spirit is said to have descended upon Him, not as if He then first came to Him, for He never had…vatican.va
- Bede on Mark 1:9–11 (2) — This event also, in which the Holy Ghost was seen to come down upon baptism, was a sign of spiritual grace to be given to us in baptism.vatican.va
- Jerome on Mark 1:9–11 (2) — But this is the anointing of Christ according to the flesh, namely, the Holy Ghost, of which anointing it is said, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” [Ps 45:7]vatican.va
- Bede on Mark 1:9–11 (3) — Well indeed in the shape of a dove did the Holy Ghost come down, for it is an animal of great simplicity, and far removed from the malice of gall, that in a figure He might shew us that He looks out for simple…vatican.va
- Jerome on Mark 1:9–11 (3) — Again, the Holy Ghost came down in the shape of a dove, because in the Canticles it is sung of the Church: “My bride, my love, my beloved, my dove.” “Bride” in the Patriarchs, “love” in the Prophets, “near of kin” in…vatican.va
- Bede on Mark 1:9–11 (4) — Now the Dove sat on the head of Jesus, lest any one should think that the voice of the Father was addressed to John and not to Christ. And well did he add, “abiding on Him;” for this is peculiar to Christ, that the…vatican.va
- Augustine of Hippo on Mark 1:9–11 — Wherefore Matthew relates that the voice said, “This is my beloved Son;” for he wished to shew that the words, “This is My Son,” were in fact said, that thus the persons who heard it might know that He, and not…vatican.va
- Bede on Mark 1:9–11 (5) — The same voice has taught us, that we also, by the water of cleansing, and by the Spirit of sanctification, may be made the sons of God. The mystery of the Trinity also is shewn forth in the baptism; the Son is…vatican.va
- Jerome on Mark 1:9–11 (4) — Morally also it may be interpreted; we also, drawn aside from the fleeting world by the smell and purity of flowers, run with the young maidens after the bridegroom, and are washed in the sacrament of baptism, from…vatican.va
Mark 1:12–13
- John Chrysostom on Mark 1:12–13 — Because all that Christ did and suffered was for our teaching, He began after His baptism to dwell in the wilderness, and fought against the devil, that every baptized person might patiently sustain greater…vatican.va
- Bede on Mark 1:12–13 — And that no one might doubt, by what spirit he said that Christ was driven into the wilderness, Luke has on purpose premised, that “Jesus being full of the Spirit returned from Jordan, “ and then has added, “and was…vatican.va
- John Chrysostom on Mark 1:12–13 (2) — But the Spirit drove Him into the wilderness, because He designed to provoke the devil to tempt Him, and thus gave Him an opportunity not only by hunger, but also by the place. For then most of all does the devil…vatican.va
- Bede on Mark 1:12–13 (2) — But He retires into the desert that He may teach us that, leaving the allurements of the world, and the company of the wicked, we should in all things obey the Divine commands. He is left alone and tempted by the…vatican.va
- Pseudo-Chrysostom on Mark 1:12–13 — But He says this to shew of what nature was the wilderness, for it was impassable by man and full of wild beasts. It goes on; “and angels ministered unto Him.” For after temptation, and a victory against the devil,…vatican.va
- Bede on Mark 1:12–13 (3) — Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to…vatican.va
- Jerome on Mark 1:12–13 — 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…vatican.va
Mark 1:14–15
- Pseudo-Chrysostom on Mark 1:14–15 — The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, “But after that John was put into prison, Jesus came, &c.” After the temptation and the ministry of…vatican.va
- Theophylact of Ohrid on Mark 1:14–15 — 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.vatican.va
- Pseudo-Chrysostom on Mark 1:14–15 (2) — He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.vatican.va
- Bede on Mark 1:14–15 — John being put in prison, fitly does the Lord begin to preach: wherefore there follows, “Preaching the Gospel, &c.” For when the Law ceases, the Gospel arises in its steps.vatican.va
- Jerome on Mark 1:14–15 — 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,…vatican.va
- Bede on Mark 1:14–15 (2) — Let no one, however, suppose that the putting of John in prison took place immediately after the forty days’ temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught…vatican.va
- Pseudo-Chrysostom on Mark 1:14–15 (3) — Since then the time was fulfilled, “when the fulness of times was come, and God sent His son,” it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, “for the kingdom…vatican.va
- Origen on Mark 1:14–15 — But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. [ed. note: see Origen, de Orat. 25, 26 in Matt. t 12.14 (?)] For by the kingdom of God is to be understood that in…vatican.va
- Theophylact of Ohrid on Mark 1:14–15 (2) — Or else, the Lord means that the time of the Law is complete; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is…vatican.va
- Jerome on Mark 1:14–15 (2) — For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the…vatican.va
- Bede on Mark 1:14–15 (3) — “Repent,” therefore, “and believe;” that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.vatican.va
Mark 1:16–20
- Glossa Ordinaria on Mark 1:16–20 — The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom He made ministers of His preaching, whence it follows, “And passing along the sea of Galilee, &c.”vatican.va
- Theophylact of Ohrid on Mark 1:16–20 — 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…vatican.va
- Remigius of Auxerre on Mark 1:16–20 — 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…vatican.va
- Bede on Mark 1:16–20 — Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, “and immediately they left their nets,…vatican.va
- Theophylact of Ohrid on Mark 1:16–20 (2) — 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…vatican.va
- Bede on Mark 1:16–20 (2) — It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to…vatican.va
- Jerome on Mark 1:16–20 — 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…vatican.va
- Theophylact of Ohrid on Mark 1:16–20 (3) — 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…vatican.va
Mark 1:21–22
- Jerome on Mark 1:21–22 — Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries. Wherefore he relates the first miracle on the sabbath…vatican.va
- Theophylact of Ohrid on Mark 1:21–22 — Quitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, He entered into a synagogue, and taught. Wherefore there follows, “And straightway on the sabbath day, having entered into the…vatican.va
- Bede on Mark 1:21–22 — The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting…vatican.va
Mark 1:23–28
- Bede on Mark 1:23–28 — Since by the envy of the devil death first entered into the world, it was right that the medicine of healing should first work against the author of death; and therefore it is said, “And there was in their synagogue…vatican.va
- Pseudo-Chrysostom on Mark 1:23–28 — The word, Spirit, is applied to an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the sameness of the name we should fall into error, he adds, “unclean.” And he is called unclean on account of…vatican.va
- Augustine of Hippo on Mark 1:23–28 — Moreover, how great is the power which the lowliness of God, appearing in the form of a servant, has over the pride of devils, the devils themselves know so well, that they express it to the same Lord clothed in the…vatican.va
- Bede on Mark 1:23–28 (2) — For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.vatican.va
- Pseudo-Chrysostom on Mark 1:23–28 (2) — Or else the devil so speaks, as if he said, ‘by taking away uncleanness, and giving to the souls of men divine knowledge, Thou allowest us no place in men.’vatican.va
- Theophylact of Ohrid on Mark 1:23–28 — For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men. There follows, “I know that Thou art the Holy One…vatican.va
- Pseudo-Chrysostom on Mark 1:23–28 (3) — As if he said, Methinks that Thou art come; for he had not a firm and certain knowledge of the coming of God. But he calls Him “holy” not as one of many, for every prophet was also holy, but he proclaims that the was…vatican.va
- Augustine of Hippo on Mark 1:23–28 (2) — For He was known to them in that degree in which He wished to be known; and He wished as much as was fitting. He was not known to them as to the holy Angels, who enjoy Him by partaking of His eternity according as He…vatican.va
- Pseudo-Chrysostom on Mark 1:23–28 (4) — Further, the Truth did not wish to have the witness of unclean spirits. Wherefore there follows, “And Jesus threatened him, saying, &c.” Whence a healthful precept is given to us; let us not believe devils, howsoever…vatican.va
- Theophylact of Ohrid on Mark 1:23–28 (2) — That they might know, when they saw it, from how great an evil the man was freed, and on account of the miracle might believe.vatican.va
- Bede on Mark 1:23–28 (3) — But it may appear to be a discrepancy, that he should have gone out of him, tearing him, or, as some copies have it, vexing him, when, according to Luke, he did not hurt him. But Luke himself says, “When He had cast…vatican.va
- Glossa Ordinaria on Mark 1:23–28 — For those things which men wonder at they soon divulge, for “out of the abundance of the heart the mouth speaketh.” [Matt. 12:34]vatican.va
- Jerome on Mark 1:23–28 — Moreover, Capernaum is mystically interpreted the town of consolation, and the sabbath as rest. The man with an evil spirit is healed by rest and consolation, that the place and time may agree with his healing. This…vatican.va
Mark 1:29–31
- Bede on Mark 1:29–31 — First, it was right that the serpent’s tongue should be shut up, that it might not spread any more venom; then that the woman, who was first seduced, should be healed from the fever of carnal concupiscence. Wherefore…vatican.va
- Theophylact of Ohrid on Mark 1:29–31 — He retired then as the custom was on the sabbath-day about evening to eat in His disciples’ house. But she who ought to have ministered was prevented by a fever. Wherefore it goes on, “But Simon’s wife’s mother was…vatican.va
- Pseudo-Chrysostom on Mark 1:29–31 — But the disciples, knowing that they were to receive a benefit by that means, without waiting for the evening prayed that Peter’s mother should be healed. Wherefore there follows, “who immediately tell Him of her.”vatican.va
- Bede on Mark 1:29–31 (2) — But in the Gospel of Luke it is written that “they besought Him for her.” [Luke 4:38] For the Saviour sometimes after being asked, sometimes of His own accord, heals the sick, shewing that He always assents to the…vatican.va
- Theophylact of Ohrid on Mark 1:29–31 (2) — By this it is signified, that God will heal a sick man, if he ministers to the Saints, through love to Christ.vatican.va
- Bede on Mark 1:29–31 (3) — But in that He gives most profusely His gifts of healing and doctrine on the sabbath day, He teaches, that He is not under the Law, but above the Law, and does not choose the Jewish sabbath, but the true sabbath, and…vatican.va
- Bede on Mark 1:29–31 (4) — The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength that she is able to minister to those of whose help she had before stood in need. Again, if we suppose…vatican.va
- Jerome on Mark 1:29–31 — For the fever means intemperance, from which, we the sons of the synagogue [ed. note: See St. Augustine on Ps 72, no. 4, 5, “Ecclesia Socrus Synagogue.” The Church is called the daughter of the Synagogue in the…vatican.va
- Theophylact of Ohrid on Mark 1:29–31 (3) — 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.vatican.va
Mark 1:32–34
- Theophylact of Ohrid on Mark 1:32–34 — 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.”…vatican.va
- Pseudo-Chrysostom on Mark 1:32–34 — Now in that he says “many”, all are to be understood according to the Scripture mode of expression.vatican.va
- Theophylact of Ohrid on Mark 1:32–34 (2) — Or he says, “many”, because there were some faithless persons, who could not at all be cured on account of their unfaithfulness. Therefore He healed many of those who were brought, that is, all who had faith. It goes…vatican.va
- Augustine of Hippo on Mark 1:32–34 — For the devils knew that He was the Christ, who had been promised by the Law: for they saw in Him all the signs which had been foretold by the Prophets; but they were ignorant of His divinity, as also were “their…vatican.va
- Bede on Mark 1:32–34 — For, Him whom the devil had known as a man, wearied by His forty days’ fast, without being able by tempting Him to prove whether He was the Son of God, he now by the power of His miracles understood or rather…vatican.va
- Theophylact of Ohrid on Mark 1:32–34 (3) — Furthermore, the reason that He forbade the devils to speak, was to teach us not to believe them, even if they say true. For if once they find persons to believe them, they mingle truth with falsehood.vatican.va
- Pseudo-Chrysostom on Mark 1:32–34 (2) — And Luke does not contradict this, when he says, that “devils came out of many, crying out and saying, Thou art Christ the Son of God:” [Luke 4:41] for he subjoins, “And He rebuking them, suffered them not to speak;”…vatican.va
- Bede on Mark 1:32–34 (2) — Again, in a mystical sense, the setting of the sun signifies the passion of Him, who said, “As long as I am in the world, I am the light of the world.” [John 9:5] And when the sun was going down, more demoniacs and…vatican.va
- Jerome on Mark 1:32–34 — 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.vatican.va
Mark 1:35–39
- Theophylact of Ohrid on Mark 1:35–39 — 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…vatican.va
- Pseudo-Chrysostom on Mark 1:35–39 — Not that He required prayer; for it was He who Himself received the prayers of men; but He did this by way of an economy, and became to us the model of good work.vatican.va
- Theophylact of Ohrid on Mark 1:35–39 (2) — For He shews to us that we ought to attribute to God whatever we do well, and to say to Him, “Every good gift cometh down from above,” [James 1:17] from Thee. It continues: “And Simon followed Him, and they that were…vatican.va
- Pseudo-Chrysostom on Mark 1:35–39 (2) — Luke however says that crowds came to Christ, and spoke what Mark here relates that the Apostles said, adding, “And when they came to Him, they said to Him, All seek thee.” [Luke 4:42] But they do not contradict each…vatican.va
- Theophylact of Ohrid on Mark 1:35–39 (3) — 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.”vatican.va
- Pseudo-Chrysostom on Mark 1:35–39 (3) — In which word, He manifests the mystery of His “emptying himself,” [see Phil. 2:7-8] that is, of His incarnation, and the sovereignty of His divine nature, in that He here asserts, that He came willingly into the…vatican.va
- Augustine of Hippo on Mark 1:35–39 — But by this preaching, which, he says, “He continued in all Galilee,” is also meant the sermon of the Lord delivered on the mount, which Matthew mentions, and Mark has entirely passed over, without giving any thing…vatican.va
- Theophylact of Ohrid on Mark 1:35–39 (4) — He also mingled action with teaching, for whilst employed in preaching, He afterwards put to flight devils. For there follows: “And casting out devils.” For unless Christ shewed forth miracles, He teaching would not…vatican.va
- Bede on Mark 1:35–39 — Again, mystically if by the setting of the sun, the death of the Saviour is intended, why should not His resurrection be intended by the returning dawn? For by its clear light, He went far into the wilderness of the…vatican.va
Mark 1:40–45
- Bede on Mark 1:40–45 — After that the serpent-tongue of the devils was shut up, and the woman, who was first seduced, cured of a fever, in the third place, the man, who listened to the evil counsels of the woman, is cleansed from his…vatican.va
- Augustine of Hippo on Mark 1:40–45 — Mark puts together circumstances, from which one may infer that he is the same as that one whom Matthew relates to have been cleansed, when the Lord came down from the mount, after the sermon. [Matt 8:2]vatican.va
- Bede on Mark 1:40–45 (2) — And because the Lord said that He came “not to destroy the Law but to fulfill,” [Matt. 5:17] he who was excluded by the Law, inferring that he was cleansed by the power of the Lord, shewed that grace, which could…vatican.va
- Theophylact of Ohrid on Mark 1:40–45 — For he said not, If thou wilt, pray unto God, but, “If Thou wilt,” as thinking Him very God.vatican.va
- Bede on Mark 1:40–45 (3) — Moreover, he doubted of the will of the Lord, not as disbelieving His compassion, but, as conscious of his own filth, he did not presume. It goes on; “But Jesus, moved with compassion, put forth His hand, and touched…vatican.va
- John Chrysostom on Mark 1:40–45 — Further, the reason why He touches the leper, and did not confer health upon him by word alone, was, that it is said by Moses in the Law, that he who touches a leper shall be unclean till the evening; that is, that…vatican.va
- Bede on Mark 1:40–45 (4) — Another reason why He touched him, was to proved that He could not be defiled, who free others from pollution. At the same time it is remarkable, that He healed in the way in which He had been begged to heal. “If…vatican.va
- John Chrysostom on Mark 1:40–45 (2) — Moreover, by this, not only did He not take away the opinion of Him entertained by the leper, but He confirmed it; for He puts to flight the disease by a word, and what the leper had said in word, He filled up in…vatican.va
- Bede on Mark 1:40–45 (5) — For there is no interval between the work of God and the command, because the work is in the command, for “He commanded, and they were created.” [Ps 148:5] There follows: “And He straitly charged him, and forthwith,…vatican.va
- John Chrysostom on Mark 1:40–45 (3) — As if He said, It is not yet time that My works should be preached, I require not thy preaching. By which He teaches us not to seek worldly honour as a reward for our works. It goes on: “But go thy way, shew thyself…vatican.va
- Bede on Mark 1:40–45 (6) — This He did in order that the priest might understand that the leper was not healed by the Law, but by the grace of God above the Law. There follows: “And offer for thy cleansing what Moses, &c.”vatican.va
- Theophylact of Ohrid on Mark 1:40–45 (2) — 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…vatican.va
- Bede on Mark 1:40–45 (7) — If any one wonders, how the Lord seems to approve of the Jewish sacrifice, which the Church rejects, let him remember that He had not yet offered His own holocaust in His passion. And it was not right that…vatican.va
- Theophylact of Ohrid on Mark 1:40–45 (3) — But the leper, although the Lord forbade him disclosed the benefit, wherefore it goes on: “But he having gone out, began to publish and to blaze abroad the tale;” for the person benefitted ought to be grateful, and…vatican.va
- Bede on Mark 1:40–45 (8) — Now it may well be asked, why our Lord ordered His action to be concealed, and yet it could not be kept hid for an hour? But it is to be observed, that the reason why, in doing a miracle, He ordered it to be kept…vatican.va
- Bede on Mark 1:40–45 (9) — 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.”vatican.va
- John Chrysostom on Mark 1:40–45 (4) — For the leper every where proclaimed his wonderful cure, so that all ran to see and to believe on the Healer; thus the Lord could not preach the Gospel, but walked in desert places. Wherefore there follows, “And they…vatican.va
- Jerome on Mark 1:40–45 — Mystically, our leprosy is the sin of the first man, which began from the head, when he desired the kingdom of the world. For covetousness is the root of all evil; wherefore Gehazi, engaged in an avaritious pursuit,…vatican.va
- Bede on Mark 1:40–45 (10) — 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.vatican.va
- Jerome on Mark 1:40–45 (2) — This leprosy is cleansed on offering an oblation to the true Priest after the order of Melchisedec; for He tells us, “Give alms of such things as ye have, and, behold, all things are clean unto you.” [Luke 11:41] But…vatican.va
- Bede on Mark 1:40–45 (11) — Even after working a miracle in that city, the Lord retires into the desert, to shew that He loves best a quiet life, and one far removed from the cares of the world, and that it is on account of this desire, He…vatican.va
Scripture cited · 38 verses
Genesis 24:61 · Psalm 19:12 · Psalm 45:7 · Psalm 45:10 · Psalm 60:9 · Psalm 96:6 · Psalm 148:5 · Malachi 2:7 · Matthew 5:9 · Matthew 5:17 · Matthew 5:27 · Matthew 8:2 · Matthew 10:16 · Matthew 12:34 · Matthew 18:22 · Luke 4:35 · Luke 4:38 · Luke 4:41 · Luke 4:42 · Luke 11:41 · John 2:11 · John 3:24 · John 9:5 · John 17:3 · Romans 1:21 · Romans 1:25 · Romans 2:12 · Romans 5:14 · Romans 8:35 · Romans 14:17 · 1 Corinthians 2:8 · Galatians 5:24 · Philippians 2:7 · Philippians 2:8 · 2 Timothy 3:12 · Hebrews 1:14 · James 1:17 · 1 John 5:20