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Saint Thomas Aquinas, Carlo Crivelli

Mark 14

Carlo Crivelli, Saint Thomas Aquinas, 1476 · National Gallery, London · Public domainCarlo Crivelli, Saint Thomas Aquinas, 1476, National Gallery, London

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Thomas Aquinas · Catena Aurea · Chapter 14

Passages · 169

Mark 14:1–2

  • Jerome on Mark 14:1–2 — 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 done to Zarah [Gen 38:30], that we may be able to say…vatican.va
  • Bede on Mark 14:1–2 — Pascha, which in Hebrew is, phase, is not called from 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…vatican.va
  • Jerome on Mark 14:1–2 (2) — Or else, phrase, is interpreted as 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…vatican.va
  • Bede on Mark 14:1–2 (2) — The difference according to the Old Testament 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…vatican.va
  • Jerome on Mark 14:1–2 (3) — But iniquity came forth in Babylon from the princes, who ought to have purified the temple and the vessels, and themselves according to the law, in order to eat the lamb. Wherefore there follows: “And the Chief…vatican.va
  • Bede on Mark 14:1–2 (3) — Not indeed, as the words seem to imply, that they feared the uproar, but they were afraid lest He should be taken out of their hands by the aid of the people.vatican.va
  • Theophylact of Ohrid on Mark 14:1–2 — Nevertheless, Christ Himself had determined for Himself the day of His Passion; for He wished to be crucified on the Passover, because He was the true Passover.vatican.va

Mark 14:3–9

  • Bede on Mark 14:3–9 — The Lord when about to suffer for the whole world, and to redeem all nations with His Blood, dwells in Bethany, that is, in the house of obedience. Wherefore it is said, “And being in Bethany in the house of Simon…vatican.va
  • Jerome on Mark 14:3–9 — 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.vatican.va
  • Bede on Mark 14:3–9 (2) — He says “of Simon the leper”, not because he remained still a leper at that time, but 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…vatican.va
  • Theophylact of Ohrid on Mark 14:3–9 — 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…vatican.va
  • Augustine of Hippo on Mark 14:3–9 — I however think that nothing else can be meant, but that the sinner who then came to the feet of Jesus was none other than the same Mary who did this twice; once, as Luke relates it, when coming for the first time…vatican.va
  • Bede on Mark 14:3–9 (3) — Alabaster is a sort of white marble, veined with various colors 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…vatican.va
  • Augustine of Hippo on Mark 14:3–9 (2) — It may appear to be a contradiction, that Matthew and Mark after mentioning “two days” and “the Passover”, and afterwards that Jesus was in Bethany, where that precious ointment is mentioned; whilst John, just before…vatican.va
  • Jerome on Mark 14:3–9 (2) — 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.…vatican.va
  • Bede on Mark 14:3–9 (4) — and in that he says, “And they murmured against her,” we must not understand this to be spoken of the faithful Apostles, but rather of Judas mentioned in the plural.vatican.va
  • Theophylact of Ohrid on Mark 14:3–9 (2) — 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…vatican.va
  • Origen on Mark 14:3–9 — For they were grieved at the waste of the ointment, 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,…vatican.va
  • Bede on Mark 14:3–9 (5) — 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.vatican.va
  • Jerome on Mark 14:3–9 (3) — He says also, “She hath wrought a good work on me,” for whosoever 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…vatican.va
  • Bede on Mark 14:3–9 (6) — As if the Lord said, What ye think is a waste of ointment is the service of my burial.vatican.va
  • Theophylact of Ohrid on Mark 14:3–9 (3) — 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…vatican.va
  • Bede on Mark 14:3–9 (7) — Observe, also, that as Mary won glory throughout the whole world for the service which 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…vatican.va

Mark 14:10–11

  • Bede on Mark 14:10–11 — The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment. Where it is said: “And Judas Iscariot, one of the twelve, went unto…vatican.va
  • John Chrysostom on Mark 14:10–11 — Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name…vatican.va
  • Jerome on Mark 14:10–11 — But he was one of the twelve in number, not in merit, one in body, not in soul. But he went to the Chief Priests after he went out and Satan entered into him. Every living thing unites with what is like itself.vatican.va
  • Bede on Mark 14:10–11 (2) — But by the words, “he went out”, it is shown 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.vatican.va
  • Theophylact of Ohrid on Mark 14:10–11 — 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.vatican.va
  • Jerome on Mark 14:10–11 (2) — And he promises to betray Him, as his master the devil said before, “All this power I will give thee.” [Luke 4:6] It goes on, “And when they heard it they were glad, and promised to give him money.” They promise him…vatican.va
  • John Chrysostom on Mark 14:10–11 (2) — Oh! the madness, yes, the avarice of the traitor, for his covetousness 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…vatican.va
  • Jerome on Mark 14:10–11 (3) — No opportunity for treachery can be found, such that it can escape vengeance here or there.vatican.va
  • Bede on Mark 14:10–11 (3) — Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness. They however do not take heed, for when the sake of gain they trample on…vatican.va

Mark 14:12–16

  • John Chrysostom on Mark 14:12–16 — Whilst Judas was plotting how to betray Him, the rest of the disciples were taking care of the preparation of the Passover: where it is said, “And the first day of unleavened bread, when they killed the Passover, His…vatican.va
  • Bede on Mark 14:12–16 — He means by the first day of the Passover the fourteenth day of the first month, when they throw aside leaven, and were wont to sacrifice, that is, to kill the lamb at even. The Apostle explaining this says, “Christ…vatican.va
  • Jerome on Mark 14:12–16 — 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.vatican.va
  • Theophylact of Ohrid on Mark 14:12–16 — 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.vatican.va
  • Jerome on Mark 14:12–16 (2) — 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…vatican.va
  • Theophylact of Ohrid on Mark 14:12–16 (2) — He sent two of His disciples, that is, Peter and John, as Luke says, to a man unknown to 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…vatican.va
  • Augustine of Hippo on Mark 14:12–16 — Mark says a pitcher, Luke a two-handed vessel; one points out the kind of vessel, the other the mode of carrying it; both however mean the same truth.vatican.va
  • Bede on Mark 14:12–16 (2) — 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…vatican.va
  • John Chrysostom on Mark 14:12–16 (2) — 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 eat it? Because He was “made under the Law, to redeem them that were under…vatican.va
  • Jerome on Mark 14:12–16 (3) — 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 of the letter.vatican.va
  • Bede on Mark 14:12–16 (3) — Or else, the water is the laver of grace, the pitcher points out the weakness of those who were to shew that grace to the world.vatican.va
  • Theophylact of Ohrid on Mark 14:12–16 (3) — 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.”vatican.va
  • Jerome on Mark 14:12–16 (4) — That is, him who leads to the lofty place, where is the refreshment prepared by Christ. The lord of the house is the Apostle, Peter, to who the Lord has entrusted His house, that there may be one faith under one…vatican.va
  • Bede on Mark 14:12–16 (4) — Or else, the large upper-room is spiritually the Law, which comes forth from the narrowness of the letter, and in a lofty place, that is, in the lofty chamber of the soul, receives the Saviour. But it is designedly…vatican.va
  • Theophylact of Ohrid on Mark 14:12–16 (4) — 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…vatican.va

Mark 14:17–21

  • Bede on Mark 14:17–21 — The Lord Who had foretold His Passion, prophesied also of the traitor, in order to give him room for repentance, that understanding that his thoughts were known, he might repent. Wherefore it is said, “And in the…vatican.va
  • John Chrysostom on Mark 14:17–21 — Where it is evident that He did not proclaim him openly to all, lest He should make him the more shameless; at the same time He did not altogether keep it silent, lest thinking that he was not discovered, he should…vatican.va
  • Theophylact of Ohrid on Mark 14:17–21 — But how could they eat reclining, when the law ordered that standing and upright they should eat the Passover? It is probable that they had first fulfilled the legal Passover, and had reclined, when He began to give…vatican.va
  • Jerome on Mark 14:17–21 — 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…vatican.va
  • Theophylact of Ohrid on Mark 14:17–21 (2) — 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…vatican.va
  • Bede on Mark 14:17–21 (2) — That is, Judas, who when the others were 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…vatican.va
  • Jerome on Mark 14:17–21 (2) — 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.…vatican.va
  • Theophylact of Ohrid on Mark 14:17–21 (3) — The word here used, “goeth”, shews that the death of Christ was not forced, but voluntary.vatican.va
  • Jerome on Mark 14:17–21 (3) — 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 that man if he had never been born.”vatican.va
  • Bede on Mark 14:17–21 (3) — Woe, too, to that man, today and forever, 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 own sinning members. It goes…vatican.va
  • Jerome on Mark 14:17–21 (4) — That is, hidden in his mother’s inmost womb, for it is better for a man not to exist than to exist for torments.vatican.va
  • Theophylact of Ohrid on Mark 14:17–21 (4) — 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…vatican.va

Mark 14:22–25

  • Bede on Mark 14:22–25 — When the rites of the old Passover were finished, He passed to the new, in order, that is, to substitute the Sacrament of His own Body and Blood, for the flesh and blood of the lamb. Wherefore there follows: “And as…vatican.va
  • Theophylact of Ohrid on Mark 14:22–25 — That is, giving thanks, He brake it, which we also do, with the addition of some prayers.vatican.va
  • Bede on Mark 14:22–25 (2) — He Himself also breaks the bread, which He gives to His disciples, to shew that the breaking of His Body was to take place, not against His Will, nor without His intervention; He also blessed it, because He with the…vatican.va
  • Theophylact of Ohrid on Mark 14:22–25 (2) — 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 Flesh.”…vatican.va
  • John Chrysostom on Mark 14:22–25 — Even now also that Christ is close to us; He Who prepared that table, Himself also consecrates 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.…vatican.va
  • Jerome on Mark 14:22–25 — But in a mystical sense, the Lord transfigures into bread His Body, which is the present Church, which is received in faith, is blessed in its number, is broken in its sufferings, is given in its examples, is taken…vatican.va
  • Gregory the Great on Mark 14:22–25 — When His Passion was approaching, He is said to have taken bread and given thanks. He therefore gave thanks, Who took upon Him the stripes of other men’s wickedness; He Who did nothing worthy of smiting, humbly gives…vatican.va
  • Bede on Mark 14:22–25 (3) — The wine of the Lord’s cup is mixed with water, because we should remain in Christ and Christ in us. For on the testimony of John, the waters are the people, [Rev 17:15] and it is not lawful for any one to offer…vatican.va
  • Jerome on Mark 14:22–25 (2) — Happy intoxication, saving fulness, which the more we drink gives the greater sobriety of mind!vatican.va
  • Theophylact of Ohrid on Mark 14:22–25 (3) — 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.vatican.va
  • John Chrysostom on Mark 14:22–25 (2) — For Christ offered His Blood to him who betrayed Him, that he might have remission of his sins, if he had chosen to cease to be wicked.vatican.va
  • Jerome on Mark 14:22–25 (3) — 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…vatican.va
  • John Chrysostom on Mark 14:22–25 (3) — Let there not be therefore a Judas at the table of the Lord; this Sacrifice is spiritual food, for as bodily food, working on a belly filled with humours which are opposed to it, is hurtful, so this spiritual food if…vatican.va
  • Bede on Mark 14:22–25 (4) — This refers to the different circumstances of the Old Testament, which was consecrated by the blood of calves and of goats; and the lawgiver said in sprinking it, “This is the blood of the Testament which God has…vatican.va
  • Jerome on Mark 14:22–25 (4) — 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.”vatican.va
  • Theophylact of Ohrid on Mark 14:22–25 (4) — 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 disciples, shewing…vatican.va
  • Bede on Mark 14:22–25 (5) — Or else, Isaiah testifies that the synagogue is called the vine or the vineyard of the Lord, saying, “The vineyard of the Lord of hosts is the house of Israel.” [Isa 5:7] The Lord therefore when about to go to His…vatican.va
  • Jerome on Mark 14:22–25 (5) — 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 the fourteenth…vatican.va

Mark 14:26–31

  • Theophylact of Ohrid on Mark 14:26–31 — 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…vatican.va
  • Jerome on Mark 14:26–31 — For by a hymn he means the praise of the Lord, as is said in the Psalms [Ps 22, 26, 29], “The poor shall eat and be satisfied; they that seek after the Lord shall praise Him.” And again, “All such as be fat upon…vatican.va
  • Theophylact of Ohrid on Mark 14:26–31 (2) — 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,…vatican.va
  • Bede on Mark 14:26–31 — That hymn in the Gospel of John may also be meant, which the Lord sang, returning thanks to the Father, in which also He prayed, raising His eyes to Heaven, for Himself and His disciples, and those who were to…vatican.va
  • Theophylact of Ohrid on Mark 14:26–31 (3) — 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…vatican.va
  • Bede on Mark 14:26–31 (2) — 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…vatican.va
  • Jerome on Mark 14:26–31 (2) — Jesus also is held captive 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 and do not tend back again…vatican.va
  • Bede on Mark 14:26–31 (3) — But the Lord 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:…vatican.va
  • Jerome on Mark 14:26–31 (3) — All indeed fall, but all do not remain fallen. For shall not he who sleeps also rise up again? [Ps 40:9] It is a carnal thing to fall, but devilish to remain lying when fallen.vatican.va
  • Theophylact of Ohrid on Mark 14:26–31 (4) — The Lord allowed them to fall that they might not trust in themselves, and lest He should seem to have prophesied, what He had said, as an open accusation of them, He brings forward the witness of Zechariah the…vatican.va
  • Bede on Mark 14:26–31 (4) — This is written in different words in Zecharias, and in the person of the Prophet it is said to the Lord, “Smite the shepherd, and the sheep shall be scattered.”vatican.va
  • Jerome on Mark 14:26–31 (4) — 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…vatican.va
  • Theophylact of Ohrid on Mark 14:26–31 (5) — But the Father say, “I will smite the shepherd,” because He permitted him to be smitten. He calls the disciples sheep, as being innocent and without guile. At last He consoles them, by saying, “But after that I am…vatican.va
  • Jerome on Mark 14:26–31 (5) — 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…vatican.va
  • Bede on Mark 14:26–31 (5) — Peter then promised in the ardour of his faith, and the Saviour as God 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…vatican.va
  • Augustine of Hippo on Mark 14:26–31 — Though all the Evangelists say that the Lord foretold that Peter was to deny before the cock crew, Mark alone has related it more minutely, wherefore some from inattention suppose that he does not agree with the…vatican.va
  • Theophylact of Ohrid on Mark 14:26–31 (6) — We are to understand that it happened thus; Peter denied once, then the cock crew for the second time.vatican.va
  • Jerome on Mark 14:26–31 (6) — 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…vatican.va
  • Bede on Mark 14:26–31 (6) — The faith of the Apostle Peter, and his burning love for our Lord, is shewn in what follows. For it goes on: “But he spake the more vehemently, If I should die with Thee, I will not deny Thee in any wise.”vatican.va
  • Theophylact of Ohrid on Mark 14:26–31 (7) — 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.vatican.va

Mark 14:32–42

  • Glossa Ordinaria on Mark 14:32–42 — After that the Lord had foretold the offence of His 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…vatican.va
  • Bede on Mark 14:32–42 — The place Gethsemane, in which the Lord prayed, is shewn up to this day at the foot of the Mount of Olives. The meaning of Gethsemane is, the valley of the fat, or of fatness. Now when our Lord prays on a mountain,…vatican.va
  • Jerome on Mark 14:32–42 — 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…vatican.va
  • Theophylact of Ohrid on Mark 14:32–42 — 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…vatican.va
  • Bede on Mark 14:32–42 (2) — As being God, dwelling in the body, He shews the frailty of flesh, that the blasphemy of those who deny the Mystery of His Incarnation might find no place; for having taken up a body, He must needs also take up all…vatican.va
  • Theophylact of Ohrid on Mark 14:32–42 (2) — 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.vatican.va
  • Jerome on Mark 14:32–42 (2) — 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, can we say, “The prince of this world cometh, and hath nothing in Me.” [John 14:30] There…vatican.va
  • Bede on Mark 14:32–42 (3) — He does not mean natural sleep by the sleep which He forbids, 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…vatican.va
  • Augustine of Hippo on Mark 14:32–42 — He said not, if He could 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…vatican.va
  • Bede on Mark 14:32–42 (4) — But He prays, that the cup may pass away, to shew that He is very man, wherefore He adds: “Take away this cup from Me.” But remembering why He was sent, He accomplishes the dispensation for which He was sent, and…vatican.va
  • Jerome on Mark 14:32–42 (3) — 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.vatican.va
  • Theophylact of Ohrid on Mark 14:32–42 (3) — But after His prayer, the Lord coming, and seeing His disciples sleeping, rebukes Peter alone. Wherefore it goes on: “And saith unto Peter, Simon, sleepest thou? couldest not thou watch with me one hour? As if He had…vatican.va
  • Bede on Mark 14:32–42 (5) — He does not say, Pray that ye may not be tempted, 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.vatican.va
  • Jerome on Mark 14:32–42 (4) — But he is said to enter into temptation, who neglects to pray. There follows: “The spirit indeed is willing, but the flesh is weak.”vatican.va
  • Theophylact of Ohrid on Mark 14:32–42 (4) — As if He had said, Your spirit indeed 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.vatican.va
  • Bede on Mark 14:32–42 (6) — He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh. For…vatican.va
  • Theophylact of Ohrid on Mark 14:32–42 (5) — 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…vatican.va
  • Augustine of Hippo on Mark 14:32–42 (2) — 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…vatican.va
  • Jerome on Mark 14:32–42 (5) — 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…vatican.va

Mark 14:43–52

  • Bede on Mark 14:43–52 — After that our Lord had prayed three times, and had obtained by His prayers that the fear of the Apostles should be amended by future repentance, He, being tranquil as to His Passion, goes to His persecutors,…vatican.va
  • Theophylact of Ohrid on Mark 14:43–52 — 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…vatican.va
  • Jerome on Mark 14:43–52 — For he who despairs of help from God, has recourse to the power of the world.vatican.va
  • Bede on Mark 14:43–52 (2) — But Judas had still something of the shame of a disciple, for he did not openly betray Him to His persecutors, but by the token of a kiss. Wherefore it goes on: “And he that betrayed Him had given them a token,…vatican.va
  • Theophylact of Ohrid on Mark 14:43–52 (2) — 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…vatican.va
  • Jerome on Mark 14:43–52 (2) — Judas gives the kiss as a token, with poisonous guile, just as Cain offered a crafty, reprobate sacrifice.vatican.va
  • Bede on Mark 14:43–52 (3) — With envy 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…vatican.va
  • Jerome on Mark 14:43–52 (3) — This is the Joseph who was sold by his brethren [Ps 105:18], and into whose soul the iron entered. [note: this passage not found in the Venice ed. of the Pseudo-Jerome] There follows: “And one of them that stood by…vatican.va
  • Bede on Mark 14:43–52 (4) — Peter did this, as John declares, with the same ardent 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.vatican.va
  • Theophylact of Ohrid on Mark 14:43–52 (3) — 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…vatican.va
  • Bede on Mark 14:43–52 (5) — As if He had said, it is foolish to seek with swords and 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…vatican.va
  • Theophylact of Ohrid on Mark 14:43–52 (4) — This, however, is a proof of His divinity, for when He taught in the temple they were unable to take Him, although He was in their power, because the time of His Passion had not yet come; but when He Himself was…vatican.va
  • Bede on Mark 14:43–52 (6) — In this is fulfilled the word, 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…vatican.va
  • Jerome on Mark 14:43–52 (4) — 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.vatican.va
  • Theophylact of Ohrid on Mark 14:43–52 (5) — 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…vatican.va
  • Gregory the Great on Mark 14:43–52 — Or, he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.vatican.va
  • Bede on Mark 14:43–52 (7) — For that he was a young man at that time, is evident from his long sojourn in the flesh. Perhaps he escaped from the hands of those who held him for the time, and afterwards got back his garment and returned,…vatican.va

Mark 14:53–59

  • Glossa Ordinaria on Mark 14:53–59 — The Evangelist had related above how our Lord 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…vatican.va
  • Bede on Mark 14:53–59 — He means by the High Priest, Caiaphas, who (as John writes) was High Priest that year, of whom Josephus relates that he bought his priesthood of the Roman Emperor. There follows: “And with him were assembled all the…vatican.va
  • Jerome on Mark 14:53–59 — Then took place the gathering together of the bulls among the heifers of the people. [Ps 67:31, Vulgate] It goes on: “And Peter followed Him afar off, even into the palace of the High Priest.” For though fear holds…vatican.va
  • Bede on Mark 14:53–59 (2) — But rightly does he follow afar off, who is just about to 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.”vatican.va
  • Jerome on Mark 14:53–59 (2) — 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 whom whosoever remains cannot weep for his sins; the fire is…vatican.va
  • Bede on Mark 14:53–59 (3) — For charity is the fire of which it is said, “I am come to send fire on the earth,” [Luke 12:49] which flame coming down on the believers, taught them to speak with various tongues the praise of the Lord. There is…vatican.va
  • Theophylact of Ohrid on Mark 14:53–59 — 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…vatican.va
  • Jerome on Mark 14:53–59 (3) — 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…vatican.va
  • Theophylact of Ohrid on Mark 14:53–59 (2) — For the Lord had not said, I will destroy, but, “Destroy”, nor did He say, made with hands, but, “this temple.”vatican.va
  • Bede on Mark 14:53–59 (4) — He had said also, “I 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.vatican.va

Mark 14:60–65

  • Bede on Mark 14:60–65 — The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might…vatican.va
  • Jerome on Mark 14:60–65 — But our God and Saviour Himself, Who brought salvation to the world, and assisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained mute and “kept silence yea even from good…vatican.va
  • Theophylact of Ohrid on Mark 14:60–65 — But He remained silent because He knew that they would not attend to His words, wherefore He answered according to Luke, “If I tell you, ye will not believe.” [Luke 22:67] Wherefore there follows: “Again the High…vatican.va
  • Jerome on Mark 14:60–65 (2) — 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 prophecies long before things which were to come to…vatican.va
  • Theophylact of Ohrid on Mark 14:60–65 (2) — 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…vatican.va
  • Augustine of Hippo on Mark 14:60–65 — Matthew, however, does not say that Jesus answered, “I am,” but, “Thou has said.” But Mark shews that the words “I am” were equivalent to “Thou hast said.” There follows: “And ye shall see the Son of Man sitting on…vatican.va
  • Theophylact of Ohrid on Mark 14:60–65 (3) — 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…vatican.va
  • Bede on Mark 14:60–65 (2) — If therefore to thee, O Jew, O Pagan, and heretic, the contempt, weakness, and cross 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…vatican.va
  • Jerome on Mark 14:60–65 (3) — 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 a quaternity (a reference…vatican.va
  • Leo the Great on Mark 14:60–65 — But Caiaphas, to increase the odiousness of what they had heard, “rent his clothes,” and without knowing what his frantic action meant, by this madness, deprived himself of the honour of the priesthood, forgetting…vatican.va
  • Theophylact of Ohrid on Mark 14:60–65 (4) — 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…vatican.va
  • Bede on Mark 14:60–65 (3) — 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…vatican.va
  • Theophylact of Ohrid on Mark 14:60–65 (5) — 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.”vatican.va
  • Jerome on Mark 14:60–65 (4) — 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, Prophecy: and…vatican.va
  • Bede on Mark 14:60–65 (4) — By saying, “Prophesy, who is he that smote thee,” they mean to insult Him, because He wished to be looked upon as a prophet by the people.vatican.va
  • Augustine of Hippo on Mark 14:60–65 (2) — We must understand by this, that the Lord suffered these things till morning, in the house of the High Priest, whither He had first been brought.vatican.va

Mark 14:66–72

  • Augustine of Hippo on Mark 14:66–72 — Concerning the temptation of Peter, which happened during the injuries mentioned, all the Evangelists do not speak in the same order. For Luke first relates the temptation of Peter, then these injuries of the Lord;…vatican.va
  • Bede on Mark 14:66–72 — But what can be meant by his being first recognized 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?…vatican.va
  • Jerome on Mark 14:66–72 — 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.vatican.va
  • Theophylact of Ohrid on Mark 14:66–72 — 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…vatican.va
  • Bede on Mark 14:66–72 (2) — The other Evangelists do 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,…vatican.va
  • Bede on Mark 14:66–72 (3) — By this denial of Peter we learn, that not only he denied Christ, who says that 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…vatican.va
  • Theophylact of Ohrid on Mark 14:66–72 (2) — Therefore Peter was seized with fear, and forgetting the word of the Lord, which said, “Whosoever shall confess Me before men, him will I confess before My Father,” [Matt 30:32] he denied our Lord. Wherefore there…vatican.va
  • Bede on Mark 14:66–72 (4) — How hurtful it is to speak with the wicked. He denies before infidels that he knows the Man, whom amongst the disciples, he had confessed to be God. But the Scripture is wont to point out a Sacrament of the causes of…vatican.va
  • Theophylact of Ohrid on Mark 14:66–72 (3) — 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…vatican.va
  • Jerome on Mark 14:66–72 (2) — But in a mystical sense, the first maid means the wavering, the second, the assent, the third man is the act. This is the threefold denial which the remembrance of the word of the Lord washes away through tears. The…vatican.va

Scripture cited · 29 verses

Genesis 1:28 · Genesis 3:10 · Genesis 38:30 · Exodus 24:8 · Leviticus 21:10 · Numbers 19:2 · Deuteronomy 21:4 · Psalm 40:9 · Psalm 47:1 · Psalm 100:4 · Psalm 105:18 · Psalm 120:5 · Isaiah 5:7 · Zechariah 13:7 · Matthew 24:12 · Matthew 26:2 · Matthew 26:64 · Luke 4:6 · Luke 12:49 · Luke 22:67 · John 11:2 · John 12:1 · John 14:30 · John 21:15 · 1 Corinthians 5:7 · Galatians 4:4 · Hebrews 9:19 · Hebrews 9:20 · Revelation 17:15

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