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   Title: Catena Aurea - Gospel of Mark
   Creator(s): Aquinas, Thomas, Saint (1225?-1274)
   Whiston, William (Translator)
   Print Basis: London: J.G.F. and J. Rivington, 1842
   CCEL Subjects: All; Classic; Bibles;
   LC Call no: BS2555
   LC Subjects:

   The Bible

   New Testament

   Special parts of the New Testament
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                              St. Thomas Aquinas

Catena Aurea (Golden Chain)

Volume II.

    J.G.F. and J. Rivington
    London, 1842
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PREFACE

   The Remarks prefixed to the first volume of this Translation 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
   probability, to S. Cyril of Alexandria. A Commentary on a portion of S. Mark
   published by Wastel, 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 Commentary of S. Cyril of Alexandria
   on S. Luke, lately published . by Mai.

   The passages ascribed to S. Jerome, are taken from a Commentary found among
   his works, but universally pronounced 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 DOBBEE DALGAIRNS, M. A. of Exeter
   College.

   J. H. N.

   ERRATUM M.

   P. 184. note 1. for A.D. 1417. read Paris 1517.
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   OXFORD

   JOHN HENRY PARKER

   J.G.F. AND J. RIVINGTON, LONDON;

   MDCCCXLII

   BAXTER, PRINTER, OXFORD
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Chapter 1

   Ver. 1: The beginning of the Gospel of Jesus Christ, the Son of God.
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   Jerome, in Prolog: Mark the Evangelist, who served the priesthood in Israel,
   according to the flesh a Levite, having been converted to the Lord, wrote
   his Gospel in Italy, shewing in it how even his family benefited Christ. For
   commencing his Gospel with the voice of the prophetic cry, he shews the
   order of the election of Levi, declaring that John the son of Zachariah was
   sent forth by the voice of an angel, and saying, “The beginning of the
   Gospel of Jesus Christ, the Son of God.”

   Pseudo-Jerome: The Greek word ‘Evangelium’ means good tidings, in Latin it
   is explained, ‘bona annunciatio,’ or, the good news; these terms properly
   belong to the kingdom of God and to the remission of sins; for the Gospel is
   that by which comes the redemption of the faithful and the beatitude of the
   saints.

   But the four Gospels are one, and one Gospel in four. In Hebrew, His name is
   Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek,
   Messias in Hebrew, Unctus in Latin, that is, King and Priest.

   Bede, in Marc., i, 1: The beginning of this Gospel should be compared with
   that of Matthew, in which it is said, “The book of the generation of Jesus
   Christ, the Son of David, the Son of Abraham.” But here He is called “the
   Son of God.”

   Now from both we must understand one Lord Jesus Christ, Son of God, and of
   man. And fitly the first Evangelist names Him “Son of man,” the second, “Son
   of God,” that from less things our sense may by degrees mount up to greater,
   and by faith and the sacraments of the human nature assumed, rise to the
   acknowledgment of His divine eternity.

   Fitly also did He, who was about to describe His human generation, begin
   with a son of man, namely, David or Abraham. Fitly again, he who was
   beginning his book with the first preaching of the Gospel, chose rather to
   call Jesus Christ, “the Son of God;” for it belonged to the human nature to
   take upon Him the reality of our flesh, of the race of the patriarchs, and
   it was the work of Divine power to preach the Gospel to the world.

   Hilary, de Trin., iii, 11: He has testified, that Christ was the Son of God,
   not in name only, but by His own proper nature. We are the sons of God, but
   He is not a son as we are; for He is the very and proper Son, by origin, not
   by adoption; in truth, not in name; by birth, not by creation.
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   2. As it is written in the Prophets, “Behold, I send my messenger before thy
   face, which shall prepare thy way before thee.” [Mal 3:1]

   3. “The voice of one crying in the wilderness, Prepare ye the way of the
   Lord, make his paths straight.” [Isa 40:3]
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   Bede: Being about to write his Gospel, Mark rightly puts first the
   testimonies of the Prophets, that he might notify to all, that what he
   should write was to be received without scruple of doubt, in that he shewed
   that these things were beforehand foretold by the Prophets. At once, by one
   and the same beginning of his Gospel, he prepared the Jews, who had received
   the Law and the Prophets, for receiving the grace of the Gospel, and those
   sacraments, which their own prophecies had foretold; and he also calls upon
   the Gentiles, who came to the Lord by publishing of the Gospel, to receive
   and venerate the authority of the Law and the Prophets; whence he says, “As
   it is written in the prophet Isaiah, Behold, &c.”

   Jerome: Hierom. ad Pammach, Epist 57: But this is not written in Isaiah, but
   in Malachi, the last of the twelve prophets.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But it may be said that it is a
   mistake of the writer. Otherwise it may be said that he has compressed into
   one, two prophecies delivered in different places by two prophets; for in
   the prophet Isaiah it is written after the story of Hezekiah, “The voice of
   one crying in the wilderness;” but in Malachi, “Behold, I send mine
   angel.”

   The Evangelist therefore, taking parts of two prophecies, has put them down
   as spoken by Isaiah, and refers them here to one passage, without
   mentioning, however, by whom it is said, “Behold, I send mine angel.”

   Pseudo-Aug., Quaest. nov. et vet. Test. lvii: For knowing that all things
   are to be referred to their author, he has brought these sayings back to
   Isaiah, who was the first to intimate the sense.

   Lastly, after the words of Malachi, he immediately subjoins, “The voice of
   one crying in the wilderness,” in order to connect the words of each
   prophet, belonging as they do to one meaning, under the person of the elder
   prophet.

   Bede: Or otherwise, we must understand, that although these words are not
   found in Isaiah, still the sense of them is found in many other places, and
   most clearly in this which he has subjoined, “The voice of one crying in the
   wilderness.” For that which Malachi has called, the angel to be sent before
   the face of the Lord, to prepare His way, is the same thing as Isaiah has
   said is to be heard, “the voice of one crying in the wilderness, saying,
   Prepare ye the way of the Lord.”

   But in each sentence alike, the way of the Lord to be prepared is
   proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in
   writing his Gospel, instead of Malachi, as often happens; which he would,
   however, without doubt correct, at least when reminded by other persons, who
   might read his work whilst he was yet in the flesh; unless he though that,
   since his memory was then ruled by the Holy Spirit, it was not without a
   purpose that the name of one prophet had occurred to him instead of another.
   For thus whatsoever things the Holy Spirit spoke by the prophets are implied
   each to have belonged to all, and all to each.

   Jerome: By Malachi, therefore, the voice of the Holy Spirit resounds to the
   Father concerning the Son, who is the countenance of the Father by which He
   has been known.

   Bede: But John is called an angel not by community of nature, according to
   the heresy of Origen [ed. note: Origen taught that all rational beings,
   angels, devils, and men, were of one nature, differing only in rank and
   condition, according to their deserts (in Joan, tom. ii, 17) and capable of
   change: that men had once been angels: that angels took human nature to
   serve man, and that St. John Baptist was an angel, quoting this text. (in
   Joan, ii, 25.) v Huet, Orig. II, qu. 5, No. 14, 24, 25], but by the dignity
   of his office; for angel in Greek is in Latin, nuntius (note: messenger), by
   which name that man is rightly called, who was sent by God, that he might
   bear witness of the light, and announce to the world the Lord, coming in the
   flesh; since it is evident that all who are priests may be their office of
   preaching the Gospel be called angels, as the prophet Malachi says, “The
   lips of the priest keep knowledge, and they seek the law at his mouth,
   because he is the Angel of the Lord of hosts.” [Mal 2:7]

   Theophylact: The Forerunner of Christ, therefore, is call an angel, on
   account of his angelic life and lofty reverence. Again, where he says,
   “Before thy face,” it is as if he said, Thy messenger is near thee: whence
   is shewn the intimate connection of the Forerunner with Christ; for those
   walk next to kings who are their greatest friends.

   There follows, “Who will prepare thy way before thee.”

   For by baptism he prepared the minds of the Jews to receive Christ.

   Pseudo-Jerome: Or, “the way of the Lord,” by which He comes into men, in
   penitence, by which God comes down to us, and we mount up to Him. And for
   this reason the beginning of John’s preaching was, “Repent ye.”

   Bede: But as John might be called an angel, because he went before the face
   of the Lord by his preaching, so he might also be rightly called a voice,
   because, by his sound, he preceded the Word of the Lord.

   Wherefore there follows, “The voice of one crying, &c.”

   For it is an acknowledged thing that the Only-Begotten Son is called the
   Word of the Father, and even we, from having uttered words ourselves, know
   that the voice sounds first, in order that the word may afterwards by heard.

   Pseudo-Jerome: But it is called “the voice of one crying,” for we are wont
   to use a cry to deaf persons, and to those afar off, or when we are
   indignant, all which things we know applied to the Jews; for “salvation is
   far from the wicked,” and they “stopped their ears like deaf adders,” and
   deserved to hear “indignation, and wrath, and tribulation” from Christ.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But the prophecy, by saying, “In
   the wilderness,” plainly shews that the divine teaching was not in
   Jerusalem, but in the wilderness, which was fulfilled to the letter by John
   the Baptist in the wilderness of Jordan, preaching the healthful appearing
   of the Word of God.

   The word of prophecy also shews, that besides the wilderness, which was
   pointed out by Moses, where he made paths, there was another wilderness, in
   which it proclaimed that the salvation of Christ was present.

   Pseudo-Jerome: Or else the voice and the cry is in the desert, because they
   were deserted by the Spirit of God, as a house empty, and swept out;
   deserted also by prophet, priest, and king.

   Bede: What he cried is revealed, in that which is subjoined, “Prepare ye the
   way of the Lord, make his paths straight.” For whosoever preaches a right
   faith and good works, what else does he but prepare the way for the Lord’s
   coming to the hearts of His hearers, that the power of grace might penetrate
   these hearts, and the light of truth shine in them? And the paths he makes
   straight, when he forms pure thoughts in the soul by the word of preaching.

   Pseudo-Jerome: Or else, “Prepare ye the way of the Lord,” that is, act out
   repentance and preach it; “make his paths straight,” that walking in the
   royal road, we may love our neighbours as ourselves, and ourselves as our
   neighbours. For he who loves himself, and loves not his neighbour, turns
   aside to the right; for many act well, and do not correct their neighbour
   well, as Eli.

   He, on the other hand, who, hating himself, loves his neighbour, turns aside
   to the left; for many, for instance, rebuke well, but act not well
   themselves, as did the Scribes and Pharisees.

   “Paths” are mentioned after the “way” because moral commands are laid open
   after penitence.

   Theophylact: Or, the “way” is the New Testament, and the “paths” are the
   Old, because it is a trodden path. For it was necessary to be prepared for
   the way, that is, for the New Testament; but it was right that the paths of
   the Old Testament should be straightened.
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   4. John did baptize in the wilderness, and preach the baptism of repentance
   for the remission of sins.

   5. And there went out unto him all the land of Judaea, and they of
   Jerusalem, and were all baptized of him in the river of Jordan, confessing
   their sins.

   6. And John was clothed with camel’s hair, and with a girdle of a skin about
   his loins; and he did eat locusts and wild honey;

   7. And preached, saying, “There cometh one mightier than I after me, the
   latchet of whose shoes I am not worthy to stoop down and unloose.

   8. I indeed have baptized you with water: but he shall baptize you with the
   Holy Ghost.”
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   Pseudo-Jerome: According to the above-mentioned prophecy of Isaiah, the way
   of the Lord is prepared by John, through faith, baptism, and penitence; the
   paths are made straight by the rough marks of the hair-cloth garment, the
   girdle of skin, the feeding on locusts and wild honey, and the most lowly
   voice; whence it is said, “John was in the wilderness.”

   For John and Jesus seek what is lost in the wilderness; where the devil
   conquered, there he is conquered; where man fell, there he rises up.

   But the name, John, means the grace of God, and the narrative begins with
   grace. For it goes on to say, “baptizing.” For by baptism grace is given,
   seeing that by baptism sins are freely remitted.

   But what is brought to perfection by the bridegroom is introduced by the
   friend of the bridegroom. Thus catechumens, (which word means persons
   instructed,) begin by the ministry of the priest, receive the chrism from
   the bishop [ed. note: “Chrismantur.” Chrism in the Roman Church, was applied
   twice; at Baptism, and more solemnly to the forehead by the Bishop at
   Confirmation. In the Eastern Church, it was only given once, at
   Confirmation, and by the Bishop only. In the French Church, it was given
   once, usually at Baptism, by the Priest, but if for any reason omitted, by
   the Bishop at Confirmation, see Bingham, Antiq. b., xii, e. 2, 2].

   And to shew this, it is subjoined, “And preaching the baptism of repentance,
   &c.”

   Bede: It is evident that John not only preached, but also gave to some the
   baptism of repentance; but he could not give baptism for the remission of
   sins [ed. note: vol 1, p. 97, note A]. For the remission of sins is only
   given to us by the baptism of Christ. It is therefore only said, “Preaching
   the baptism of repentance for the remission of sins;” for he “preached” a
   baptism which could remit sins, since he could not give it.

   Wherefore as he was the forerunner of the Incarnate Word of the Father, by
   the word of his preaching, so by his baptism, which could not remit sins, he
   preceded that baptism, of penitence, by which sins are remitted.

   Theophylact: The baptism of John had not remission of sins, but only brought
   men to penitence. He preached therefore the baptism of repentance, that is,
   he preached that to which the baptism of penitence led, namely, remission of
   sins, that they who in penitence received Christ, might receive Him to the
   remission of their sins.

   Pseudo-Jerome: Now by John as by the bridegroom’s friend, the bride is
   brought to Christ, as by a servant Rebecca was brought to Isaac [Gen 24:61];
   wherefore there follows, “And there went out to him all, &c. For “confession
   and beauty are in his presence,” [Ps 96:6] that is, the presence of the
   bridegroom. And the bride leaping down from her camel signifies the Church,
   who humbles herself on seeing her husband Isaac, that is, Christ. But the
   interpretation of Jordan, where sins are washed away, in ‘an alien
   descent.’ For we heretofore aliens to God by pride, are by the sign of
   Baptism made lowly, and thus exalted on high [ed. note: see St. Cyril of
   Jerus., Cat. xx, 4-7].

   Bede: An example of confessing their sins and of promising to lead a new
   life, is held out to those who desire to be baptized, by those words which
   follow, “confessing their sins.”

   Chrys.” Because indeed John preached repentance, he wore the marks of
   repentance in his garment and in his food.

   Wherefore there follow, “And John was clothed in camel’s hair.”

   Bede: It says, clothed in a garment of hair, not in woollen clothes; the
   former is the mark of an austere garb, the latter of effeminate luxury. But
   the girdle of skins, with which he was girt, like Elias, is a mark of
   mortification. And this meat, “locusts and wild honey,” is suited to a
   dweller in the wilderness, so that his object in eating was not the
   deliciousness of meats, but the satisfying of the necessity of human flesh.

   Pseudo-Jerome: The dress of John, his food, and employment, signifies the
   austere life of preachers, and that future nations are to be joined to the
   grace of God, which is John, both in their minds and in externals. For by
   camel’s hair, is meant the rich among the nations; and by the girdle of
   skin, the poor, dead to the world; and by the wandering locusts, the wise
   men of this world; who, leaving the dry stalks to the Jews, draw off with
   their legs the mystic grain, and in the warmth of their faith leap up
   towards heaven; and the faithful, being inspired by the wild honey, are
   full-fed from the untilled wood.

   Theophylact: Or else; The garment of “camel’s hair” was significative of
   grief, for John pointed out, that he who repented should mourn. For
   sackcloth signifies grief; but the girdle of skins shews the dead state of
   the Jewish people. The food also of John not only denotes abstinence, but
   also shews forth the intellectual food, which the people then were eating,
   without understanding any thing lofty, but continually raising themselves on
   high, and again sinking to the earth.

   For such is the nature of locusts, leaping on high and again falling. In the
   same way the people ate honey, which had come from bees, that is, from the
   prophets; it was not however domestic, but wild, for the Jews had the
   Scriptures, which are as honey, but did not rightly understand them.

   Gregory, Moral., xxxi, 25: Or, by the kind itself of his food he pointed out
   the Lord, of whom he was the forerunner; for in that our Lord took to
   Himself the sweetness of the barren Gentiles, he ate wild honey. In that He
   in His own person partly converted the Jews, He received locusts for His
   food, which suddenly leaping up, at once fall to the ground. For the Jews
   leaped up when they promised to fulfil the precepts of the Lord; but they
   fell to the ground when, by their evil works, they affirmed that they had
   not heard them. They made therefore a leap upwards in words, and fell down
   by their actions.

   Bede: The dress and food of John may also express of what kind was his
   inward walk. For he used a dress more austere than was usual, because he did
   not encourage the life of sinners by flattery, but chid them by the vigour
   of his rough rebuke; he had a girdle of skin round his loins, for he was
   one, “who crucified his flesh with the affections and lusts.” [Gal 5:24] He
   used to eat locusts and wild honey, because his preaching had some sweetness
   for the multitude, whilst the people debated whether he was the Christ
   himself or not; but this soon came to an end, when his hearers understood
   that he was not the Christ, but the forerunner and prophet of Christ. For in
   honey there is sweetness, in locusts swiftness of flight.

   Whence there follows, “And he preached, saying, there cometh one mightier
   than I after me.”

   Gloss.: He said this to do away with the opinion of the crowd, who thought
   that he was the Christ; but he announces that Christ is “mightier than
   he,” he was to remit sins, which he himself could not do.

   Pseudo-Jerome: Who again is mightier than the grace, by which sins are
   washed away, which John signifies? He who seven times and seventy times
   seven remits sins [Matt 18:22]. Grace indeed comes first, but remits sins
   once only by baptism, but mercy reaches to the wretched from Adam up to
   Christ through seventy-seven generations, and up to one hundred and
   forty-four thousand.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But lest he should be thought to
   say this by way of comparing himself to Christ, he subjoins, “Of whom I am
   not worthy, &c.”

   It is not however the same thing to loose the shoe-latchet, which Mark here
   says, and to carry his shoes, which Matthew says. And indeed the Evangelists
   following the order of the narrative, and not able to err in any thing, say
   that John spoke each of these sayings in a different sense. But commentators
   on this passage have expounded each in a different way.

   For he means by the latchet, the tie of the shoe. He says this therefore to
   extol the excellence of the power of Christ, and the greatness of His
   divinity; as if he said, Not even in the station of his servant am I worthy
   to be reckoned.

   For it is a great thing to contemplate, as it were stooping down, those
   things which belong to the body of Christ, and to see from below the image
   of things above, and to untie each of those mysteries, about the Incarnation
   of Christ, which cannot be unravelled.

   Pseudo-Jerome: The shoe is in the extremity of the body; for in the end the
   Incarnate Saviour is coming for justice, whence it is said by the prophet,
   “Over Edom will I cast out my shoe.” [Ps 60:9]

   Gregory: Shoes also are made from the skins of dead animals. The Lord,
   therefore, coming incarnate, appeared as it were with shoes on His feet, for
   He assumed in His divinity the dead skins of our corruption. Or else; it was
   a custom among the ancients, that if a man refused to take as his wife the
   woman whom he ought to take, he who offered himself as her husband by right
   of kindred took off that man’s shoe.

   Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as
   if he said openly, I cannot make bare the feet of the Redeemer, for I usurp
   not the name of the Bridegroom, a thing which is above my deserts.

   Theophylact: Some persons also understand it thus; all who came to John, and
   were baptized, through penitence were loosed from the bands of their sins by
   believing in Christ. John then in this way loosed the shoe-latchet of all
   the others, that is, the bands of sin. But Christ’s shoe-latchet he was not
   able to unloose, because he found no sin in Him.

   Bede: Thus then John proclaims the Lord not yet as God, or the Son of God,
   but only as a man mightier than himself. For his ignorant hearers were not
   yet capable of receiving the hidden things of so great a Sacrament, that the
   eternal Son of God, having taken upon Him the nature of man, had been lately
   born into the world of a virgin; but gradually by the acknowledgment of His
   glorified lowliness, they were to be introduced to the belief of His Divine
   Eternity. To these words, however, he subjoins, as if covertly declaring
   that he was the true God, “I baptize you with water, but he shall baptize
   you with the Holy Ghost.” For who can doubt that none other but God can give
   the grace of the Holy Ghost.

   Jerome: For what is the difference between water and the Holy Ghost, who was
   borne over the face of the waters? Water is the ministry of man; but the
   Spirit is ministered by God.

   Bede: Now we are baptized by the Lord in the Holy Ghost, not only when in
   the day of our baptism, we are washed in the fount of life, to the remission
   of our sins, but also daily by the grace of the same Spirit we are inflamed,
   to do those things which please God.
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   9. And it came to pass in those days, that Jesus came from Nazareth of
   Galilee, and was baptized of John in Jordan.

   10. And straightway coming up out of the water, he saw the heavens opened,
   and the Spirit like a dove descending upon him:

   11. And there came a voice from heaven, saying, “Thou art My beloved Son, in
   whom I am well pleased.”
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   Pseudo-Jerome: Mark the Evangelist, like a hart, longing after the fountains
   of water, leaps forward over places, smooth and steep; and, as a bee laden
   with honey, he sips the tops of the flowers.

   Wherefore he hath shewn us in his narrative Jesus coming from Nazareth,
   saying, “And it came to pass in those days, &c.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Forasmuch as He was ordaining a
   new baptism, He came to the baptism of John, which, in respect of His own
   baptism, was incomplete, but different from the Jewish baptism, as being
   between both. He did this that He might shew, by the nature of His baptism,
   that He was not baptized for the remission of sins, nor as wanting the
   reception of the Holy Ghost: for the baptism of John was destitute of both
   these.

   But He was baptized that He might be made known to all, that they might
   believe on Him and “fulfil all righteousness,” which is “keeping of the
   commandments:” for it has been commanded to men that they should submit to
   the Prophet’s baptism.

   Bede, in Marc., i, 4: He was baptized, that by being baptized Himself He
   might shew His approval of John’s baptism [ed. note: vol i, pl 109, note h],
   and that, by sanctifying the waters of Jordan through the descent of the
   dove, He might shew the coming of the Holy Ghost in the laver of believers.

   Whence there follows, “And straightway coming up out of the water, he saw
   the heavens opened, and the Holy Spirit like a dove descending, and resting
   upon him.”

   But the heavens are opened, not by the unclosing of the elements, but to the
   eyes of the spirit, to which Ezekiel in the beginning of his book relates
   that they were opened; or that His seeing the heavens opened after baptism
   was done for our sakes, to whom the door of the kingdom of heaven is opened
   by the laver of regeneration.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, that from heaven
   sanctification might be given to men, and earthly things be joined to
   heavenly. But the Holy Spirit is said to have descended upon Him, not as if
   He then first came to Him, for He never had left Him; but that He might shew
   forth the Christ, Who was preached by John, and point Him out to all, as it
   were by the finger of faith.

   Bede: This event also, in which the Holy Ghost was seen to come down upon
   baptism, was a sign of spiritual grace to be given to us in baptism.

   Pseudo-Jerome: But this is the anointing of Christ according to the flesh,
   namely, the Holy Ghost, of which anointing it is said, “God, even thy God,
   hath anointed thee with the oil of gladness above thy fellows.” [Ps 45:7]

   Bede: Well indeed in the shape of a dove did the Holy Ghost come down, for
   it is an animal of great simplicity, and far removed from the malice of
   gall, that in a figure He might shew us that He looks out for simple hearts,
   and deigns not to dwell in the minds of the wicked.

   Pseudo-Jerome: Again, the Holy Ghost came down in the shape of a dove,
   because in the Canticles it is sung of the Church: “My bride, my love, my
   beloved, my dove.”

   “Bride” in the Patriarchs, “love” in the Prophets, “near of kin” in Joseph
   and Mary, “beloved” in John the Baptist, “dove” in Christ and His Apostles:
   to whom it is said, “Be ye wise as serpents, and harmless as doves.” [Matt.
   10:16]

   Bede: Now the Dove sat on the head of Jesus, lest any one should think that
   the voice of the Father was addressed to John and not to Christ. And well
   did he add, “abiding on Him;” for this is peculiar to Christ, that the Holy
   Ghost once filling Him should never leave Him.

   For sometimes to His faithful disciples the grace of the Spirit is conferred
   for signs of virtue, and for the working of miracles, sometimes it is taken
   away; though for the working of piety and righteousness, for the
   preservation of love to God and to one’s neighbour, the grace of the Spirit
   is never absent.

   But the voice of the Father shewed that He Himself, who came to John to be
   baptized with the other, was the very Son of God, willing to baptize with
   the Holy Spirit, whence there follows, “And there came a voice from heaven,
   Thou art my beloved Son, in thee I am well pleased.” Not that this informed
   the Son Himself of a thing of which He was ignorant, but it shews to us what
   we ought to believe.

   Augustine, de Con. Ev., ii, 14: Wherefore Matthew relates that the voice
   said, “This is my beloved Son;” for he wished to shew that the words, “This
   is My Son,” were in fact said, that thus the persons who heard it might know
   that He, and not another, was the Son of God.

   But if you ask which of these two sounded forth in that voice, take which
   you will, only remember, that the Evangelists, though not relating the same
   form of speaking, relate the same meaning. And that God delighted Himself in
   His Son, we are reminded in these words, “In thee I am well pleased.”

   Bede: The same voice has taught us, that we also, by the water of cleansing,
   and by the Spirit of sanctification, may be made the sons of God. The
   mystery of the Trinity also is shewn forth in the baptism; the Son is
   baptized, the Spirit comes down in the shape of a dove, the voice of the
   Father bearing witness to the Son is heard.

   Pseudo-Jerome: Morally also it may be interpreted; we also, drawn aside from
   the fleeting world by the smell and purity of flowers, run with the young
   maidens after the bridegroom, and are washed in the sacrament of baptism,
   from the two fountains of the love of God, and of our neighbour, by the
   grace of remission, and mounting up by hope gaze upon heavenly mysteries
   with the eyes of a clean heart.

   Then we receive in a contrite and lowly spirit, with simplicity of heart,
   the Holy Spirit, who comes down to the meek, and abides in us, by the
   never-failing charity. And the voice of the Lord from heaven is directed to
   us the beloved of God; “Blessed are the peacemakers, for they shall be
   called the sons of God;” [Matt. 5:9] and then the Father, with the Son and
   the Holy Spirit, is well-pleased with us, when we are made one spirit with
   God.
     _________________________________________________________________

   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., Hom. in Matt., xiii: Because all that Christ did and suffered was
   for our teaching, He began after His baptism to dwell in the wilderness, and
   fought against the devil, that every baptized person might patiently sustain
   greater temptations after His baptism, nor be troubled, as if this which
   happened to Him was contrary to His expectation, but might bear up against
   all things, and come off conqueror.

   For although God allows that we should be tempted for many other reasons,
   yet for this cause also He allows it, that we may know, that man when
   tempted is placed in a station of greater honour. For the Devil approaches
   not save where he has beheld one set in a place of greater honour; and
   therefore it is said, “And immediately the Spirit drove Him into the
   wilderness.”

   And the reason why He does not simply say that He went into the wilderness,
   but was driven, is that thou mayest understand that it was done according to
   the word of Divine Providence. By which also He shews that no man should
   thrust himself into temptation, but that those who from some other state are
   as it were driven into temptation, remain conquerors.

   Bede, in Marc., 1, 5: And that no one might doubt, by what spirit he said
   that Christ was driven into the wilderness, Luke has on purpose premised,
   that “Jesus being full of the Spirit returned from Jordan, “ and then has
   added, “and was led by the Spirit into the wilderness;” lest the evil spirit
   should be thought to have any power over Him, who, being full of the Holy
   Spirit, departed whither He was willing to go, and did what He was willing
   to do.

   Chrys., in Matt., Hom., xiii: But the Spirit drove Him into the wilderness,
   because He designed to provoke the devil to tempt Him, and thus gave Him an
   opportunity not only by hunger, but also by the place. For then most of all
   does the devil thrust himself in, when he sees men remaining solitary.

   Bede: But He retires into the desert that He may teach us that, leaving the
   allurements of the world, and the company of the wicked, we should in all
   things obey the Divine commands.

   He is left alone and tempted by the devil, that He might teach us, “that all
   that will live godly in Christ Jesus shall suffer persecution;” [2 Tim 3:12]
   whence it follows, “And He was in the wilderness forty days and forty
   nights, and was tempted of Satan.”

   But He was tempted forty days and forty nights that He might shew us that as
   long as we live here and serve God, whether prosperity smile upon us, which
   is meant by the day, or adversity smite us, which agrees with the figure of
   night, at all times our adversary is at hand, who ceases not to trouble our
   way by temptations.

   For “the forty days and forty nights” imply the whole time of this world,
   for the globe in which we are serving God is divided into four quarters.

   Again, there are Ten Commandments, by observing which we fight against our
   enemy, but four times ten are forty.

   There follows, “and He was with the wild beasts.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But He says this to shew of what
   nature was the wilderness, for it was impassable by man and full of wild
   beasts.

   It goes on; “and angels ministered unto Him.” For after temptation, and a
   victory against the devil, He worked the salvation of man. And thus the
   Apostle says, “Angels are sent to minister for them who shall be heirs of
   salvation.” [Heb 1:14]

   We must also observe, that to those who conquer in temptation angels stand
   near and minister.

   Bede: Consider also that Christ dwells among the wild beasts as man, but, as
   God, uses the ministry of Angels. Thus, when in the solitude of a holy life
   we bear with unpolluted mind the bestial manners of men, we merit to have
   the ministry of Angels, by whom, when freed from the body, we shall be
   transferred to everlasting happiness.

   Pseudo-Jerome: Or then the beasts dwell with us in peace, as in the ark
   clean animals with the unclean, when the flesh lusts not against the spirit.
   After this, ministering Angels are sent to us, that they may give answers
   and comforts to hearts that watch.
     _________________________________________________________________

   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., Vict. Ant. e Cat. in Marc.: The Evangelist Mark follows
   Matthew in his order, and therefore after having said that Angels minister,
   he subjoins, “But after that John was put into prison, Jesus came, &c.”

   After the temptation and the ministry of Angels, He goes back into Galilee,
   teaching us not to resist the violence of evil men.

   Theophylact: And to shew us that in persecutions we ought to retire, and not
   to await them; but when we fall into them, we must sustain them.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He retired also that He might
   keep Himself for teaching and for healing, before He suffered, and after
   fulfilling all these things, might become obedient unto death.

   Bede: John being put in prison, fitly does the Lord begin to preach:
   wherefore there follows, “Preaching the Gospel, &c.” For when the Law
   ceases, the Gospel arises in its steps.

   Pseudo-Jerome: When the shadow ceases, the truth comes on; first, John in
   prison, the Law in Judaea; then, Jesus in Galilee, Paul among the Gentiles
   preaching the Gospel of the kingdom. For to an earthly kingdom succeeds
   poverty, to the poverty of Christians is given an everlasting kingdom; but
   earthly honour is like the foam of water, or smoke, or sleep.

   Bede: Let no one, however, suppose that the putting of John in prison took
   place immediately after the forty days’ temptation and the fast of the Lord;
   for whosoever reads the Gospel of John will find, that the Lord taught many
   things before the putting of John in prison, and also did many miracles; for
   you have in his Gospel, “This beginning of miracles did Jesus;” [John 2:11]
   and afterwards, “for John was not yet cast into prison.” [John 3:24]

   Now it is said that when John read the books of Matthew, Mark, and Luke, he
   approved indeed the text of the history, and affirmed that they had spoken
   truth, but said that they had composed the history of only one year after
   John was cast into prison, in which year also he suffered. Passing over then
   the year of which the transactions had been published by the three others,
   he related the events of the former period, before John was cast into
   prison.

   When therefore Mark had said that “Jesus came into Galilee, preaching the
   Gospel of the kingdom,” he subjoins, “saying, Since the time is fulfilled,
   &c.”

   Pseudo-Chrys., vict. Ant. Cat. in Marc.: Since then the time was fulfilled,
   “when the fulness of times was come, and God sent His son,” it was fitting
   that the race of man should obtain the last dispensation of God. And
   therefore he says, “for the kingdom of heaven is at hand.”

   Origen, in Matt., tom. x, 14: But the kingdom of God is essentially the same
   as the kingdom of heaven, though they differ in idea. [ed. note: see Origen,
   de Orat. 25, 26 in Matt. t 12.14 (?)]

   For by the kingdom of God is to be understood that in which God reigns; and
   this in truth is in the region of the living, where, seeing God face to
   face, they will abide in the good things now promised to them; whether by
   this region one chooses to understand Love, or some other confirmation [ed.
   note: By ‘confirmation,’ seems to be meant the perfecting of spiritual
   natures; see Thomas Aq., Summa Theologica, part 1, Q62, Art 1. It answers to
   (greek word) as used by St. Basil; de Sp. S 16] of those who put on the
   likeness of things above, which are signified by the heavens. [ed. note:
   “Coeli” is commonly interpreted of the Angels, by the Fathers.]

   For it is clear [ed. note: see Chrys., in Matt., Hom. 19 in c. 6,9] enough
   that the kingdom of God is confined neither by place nor by time.

   Theophylact: Or else, the Lord means that the time of the Law is complete;
   as if He said, Up to this time the Law was at work; from this time the
   kingdom of God will work, that is, a conversation according to the Gospel,
   which is with reason likened to the kingdom of heaven. For when you see a
   man clothed in flesh living according to the Gospel, do you not say that he
   has the kingdom of heaven, which “is not meat and drink, but righteousness
   and peace and joy in the Holy Ghost?” [Rom 14:17]

   The next word is, “Repent.”

   Pseudo-Jerome: For he must repent, who would keep close to eternal good,
   that is, to the kingdom of God. For he who would have the kernel, breaks the
   shell; the sweetness of the apple makes up for the bitterness of its root;
   the hope of gain makes the dangers of the sea pleasant; the hope of health
   takes away from the painfulness of medicine.

   They are able worthily to proclaim the preaching of Christ who have deserved
   to attain to the reward of forgiveness; and therefore after He has said,
   “Repent,” He subjoins, “and believe the Gospel.” For unless ye have
   believed, ye shall not understand.

   Bede: “Repent,” therefore, “and believe;” that is, renounce dead works; for
   of what use is believing without good works? The merit of good works does
   not, however, bring to faith, but faith begins, that good works may follow.
     _________________________________________________________________

   16. Now as He walked by the sea of Galilee, He saw Simon, and Andrew his
   brother, casting a net into the sea; for they were fishers.

   17. And Jesus said unto them, “Come ye after Me, and I will make you to
   become fishers of men.”

   18. And straightway they forsook their nets, and followed Him.

   19. And when He had gone a little farther thence, He saw James, the son of
   Zebedee, and John, his brother, who also were in the ship mending their
   nets.

   20. And straightway He called them: and they left their father Zebedee in
   the ship with the hired servants, and went after Him.
     _________________________________________________________________

   Gloss.: The Evangelist, having mentioned the preaching of Christ to the
   multitude, goes on to the calling of the disciples, whom He made ministers
   of His preaching, whence it follows, “And passing along the sea of Galilee,
   &c.”

   Theophylact: As the Evangelist John relates, Peter and Andrew were disciples
   of the Forerunner, but seeing that John had borne witness to Jesus, they
   joined themselves to him; afterwards, grieving that John had been cast into
   prison, they returned to their trade.

   Wherefore there follows, “casting nets into the sea, for they were
   fishers.”

   Look then upon them, living on their own labours, not on the fruits of
   iniquity; for such men were worthy to become the first disciples of Christ;
   whence it is subjoined, “And Jesus said unto them, Come ye after Me.”

   Now He calls them for the second time; for this is the second calling in
   respect of that, of which we read in John. But it is shewn to what they were
   called, when it is added, “I will make you become fishers of men.”

   Remig.: For by the net of holy preaching they drew fish, that is, men, from
   the depths of the sea, that is, of infidelity, to the light of faith.
   Wonderful indeed is this fishing! for fishes when they are caught, soon
   after die; when men are caught by the word of preaching, they rather are
   made alive.

   Bede, in Marc., 1, 6: Now fishers and unlettered men are sent to preach,
   that the faith of believers might be thought to lie in the power of God, not
   in eloquence or in learning. It goes on to say, “and immediately they left
   their nets, and followed Him.”

   Theophylact: For we must not allow any time to lapse, but at once follow the
   Lord. After these again, He catches James and John, because they also,
   though poor, supported the old age of their father.

   Wherefore there follows, “And when He had gone a little farther thence, He
   saw James, the son of Zebedee, &c.”

   But they left their father, because he would have hindered them in following
   Christ. Do thou, also, when thou art hindered by thy parents, leave them,
   and come to God. It is shewn by this that Zebedee was not a believer; but
   the mother of the Apostles believed, for she followed Christ, when Zebedee
   was dead.

   Bede: It may be asked, how he could call two fishers from each of the boats,
   (first, Peter and Andrew, then having gone a little further, the two others,
   sons of Zebedee,) when Luke says that James and John were called to help
   Peter and Andrew, and that it was to Peter only that Christ said, “Fear not,
   from this time thou shalt catch men;” [Luke 5:!0] he also says, that “at the
   same time, when they had brought their ships to land, they followed Him.”

   We must therefore understand that the transaction which Luke intimates
   happened first, and afterwards that they, as their custom was, had returned
   to their fishing. So that what Mark here relates happened afterwards; for in
   this case they followed the Lord, without drawing their boats ashore, (which
   they would have done had they meant to return,) and followed Him, as one
   calling them, and ordering them to follow.

   Pseudo-Jerome: Further, we are mystically carried away to heaven, like
   Elias, by this chariot, drawn by these fishers, as by four horses. On these
   four corner-stones the first Church is built; in these, as in the four
   Hebrew letters, we acknowledge the tetragrammation, the name of the Lord, we
   who are commanded, after their example, to “hear” the voice of the Lord, and
   “to forget” the “people” of wickedness, and “the house of our fathers’ ” [Ps
   45:10] conversation, which is folly before God, and the spider’s net, in the
   meshes of which we, like gnats, were all but fallen, and were confined by
   things vain as the air, which hangs on nothing; loathing also the ship of
   our former walk.

   For Adam, our forefather according to the flesh, is clothed with the skins
   of dead beasts; but now, having put off the old man, with his deeds,
   following the new man we are clothed with those skins of Solomon, with which
   the bride rejoices that she has been made beautiful [Song of Songs, 1:4].

   Again, Simon, means obedient; Andrew, manly; James, supplanter [ed. note:
   Cf. vol i, 139, 140, 364]; John, grace; by which four names, we are knit
   together into God’s host [ed. note: Al. ‘in imaginem’] ; by obedience, that
   we may listen; by manliness, that we do battle; by overthrowing, that we may
   persevere; by grace, that we may be preserved. Which four virtues are called
   cardinal; for by prudence, we obey; by justice, we bear ourselves manfully;
   by temperance, we tread the serpent underfoot; by fortitude, we earn the
   grace of God.

   Theophylact: We must know also, that action is first called, then
   contemplation; for Peter is the type of the active life, for he was more
   ardent than the others, just as the active life is the more bustling; but
   John is the type of the contemplative life, for he speaks more fully of
   divine things.
     _________________________________________________________________

   21. And they went into Capernaum; and straightway on the sabbath day He
   entered into the synagogue, and taught.

   22. And they were astonished as His doctrine: for He taught them as one that
   had authority, and not as the Scribes.
     _________________________________________________________________

   Pseudo-Jerome: Mark, arranging the sayings of the Gospel as they were in his
   own mind, not in themselves, quits the order of the history, and follows the
   order of the mysteries.

   Wherefore he relates the first miracle on the sabbath day, saying, “And they
   go into Capernaum.”

   Theophylact: Quitting Nazareth. Now on the sabbath day, when the Scribes
   were gathered together, He entered into a synagogue, and taught.

   Wherefore there follows, “And straightway on the sabbath day, having entered
   into the synagogue, He taught them.”

   For this end the Law commanded them to give themselves up to rest on the
   sabbath day, that they might meet together to attend to sacred reading.
   Again, Christ taught them by rebuke, not by flattery as did the Pharisees;
   wherefore it says, “And they were astonished at His doctrine; for He taught
   them as one having power, and not as the Scribes.”

   He taught them also in power, transforming men to good, and He threatened
   punishment to those who did not believe on Him.

   Bede: The Scribes themselves taught the people what was written in Moses and
   the Prophets; but Jesus as the God and Lord of Moses, himself, by the
   freedom of His own will, either added those things which appeared wanting in
   the Law, or altered things as He preached to the people; as we read in
   Matthew, “It was said to them of old time, but I say unto you.” [Matt. 5:27]
     _________________________________________________________________

   23. And there was in their synagogue a man with an unclean spirit; and he
   cried out,

   24. Saying, “Let us alone; what have we to do with Thee, Thou Jesus of
   Nazareth? art Thou come to destroy us? I know Thee who Thou art, the Holy
   One of God.”

   25. And Jesus rebuked him, saying, “Hold thy peace, and come out of him.”

   26. And when the unclean spirit had torn him, and cried with a loud voice,
   he came out of him.

   27. And they were all amazed, insomuch that they questioned among
   themselves, saying, “What thing is this? what new doctrine is this? for with
   authority commandeth he even the unclean spirits, and they do obey him.”

   28. And immediately His fame spread abroad throughout all the region round
   about Galilee.
     _________________________________________________________________

   Bede, in Marc., 1, 7: Since by the envy of the devil death first entered
   into the world, it was right that the medicine of healing should first work
   against the author of death; and therefore it is said, “And there was in
   their synagogue a man, &c.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The word, Spirit, is applied to
   an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the
   sameness of the name we should fall into error, he adds, “unclean.” And he
   is called unclean on account of his impiousness and far removal from God,
   and because he employs himself in all unclean and wicked works.

   Augustine, City of God, 21: Moreover, how great is the power which the
   lowliness of God, appearing in the form of a servant, has over the pride of
   devils, the devils themselves know so well, that they express it to the same
   Lord clothed in the weakness of flesh. For there follows, “And he cried out,
   saying, What have we to do we Thee, Jesus of Nazareth, &c.”

   For it is evident in these words that there was in them knowledge, but there
   was not charity; and the reason was, that they feared their punishment from
   Him, and loved not the righteousness in Him.

   Bede: For the devils, seeing the Lord on the earth, thought that they were
   immediately to be judged.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else the devil so speaks, as
   if he said, ‘by taking away uncleanness, and giving to the souls of men
   divine knowledge, Thou allowest us no place in men.’

   Theophylact: For to come out of man the devil considers as his own
   perdition; for devils are ruthless, thinking that they suffer some evil, so
   long as they are not troubling men.

   There follows, “I know that Thou art the Holy One of God.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if he said, Methinks that Thou
   art come; for he had not a firm and certain knowledge of the coming of God.
   But he calls Him “holy” not as one of many, for every prophet was also holy,
   but he proclaims that the was the One holy; by the article in Greek he shews
   Him to be the One, but by his fear he shews Him to be Lord of all.

   Augustine: For He was known to them in that degree in which He wished to be
   known; and He wished as much as was fitting. He was not known to them as to
   the holy Angels, who enjoy Him by partaking of His eternity according as He
   is the Word of God; but as He was to be made known in terror, to those
   beings from whose tyrannical power He was about to free the predestinate.

   He was known therefore to the devils, not in that He is eternal Life, [see 1
   John 5:20, John 17:3] but by some temporal effects of His Power, which might
   be more clear to the angelic senses of even bad spirits than to the weakness
   of men.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Further, the Truth did not wish
   to have the witness of unclean spirits.

   Wherefore there follows, “And Jesus threatened him, saying, &c.”

   Whence a healthful precept is given to us; let us not believe devils,
   howsoever they may proclaim the truth.

   It goes on, “And the unclean spirit tearing him, &c.”

   For because the man spoke as one in his senses and uttered his words with
   discretion, lest it should be thought that he put together his words not
   from the devil but out of his own heart, He permitted the man to be torn by
   the devil, that He might shew that it was the devil who spoke.

   Theophylact: That they might know, when they saw it, from how great an evil
   the man was freed, and on account of the miracle might believe.

   Bede: But it may appear to be a discrepancy, that he should have gone out of
   him, tearing him, or, as some copies have it, vexing him, when, according to
   Luke, he did not hurt him. But Luke himself says, “When He had cast him into
   the midst, he came out of him, without hurting him.” [Luke 4:35] Wherefore
   it is inferred that Mark meant by vexing or tearing him, what Luke expresses
   , in the words, “When He had cast him into the midst;” so that what he goes
   on to say, “And did not hurt him,” may be understood to mean that the
   tossing of his limbs and vexing did not weaken him, as devils are wont to
   come out even with the cutting off and tearing away of limbs. But seeing the
   power of the miracle, they wonder at the newness of our Lord’s doctrine, and
   are roused to search into what they had heard by what they had seen.

   Wherefore there follows, “And they all wondered, &c.”

   For miracles were done that they might more firmly believe the Gospel of the
   kingdom of God, which was being preached, since those who were promising
   heavenly joys to men on earth, were shewing forth heavenly things and divine
   works even on earth. For before (as the Evangelist says) “He was teaching
   them as one who had power,” and now, as the crowd witnesses, “with power He
   commands the evil spirits, and they obey Him.”

   It goes on, “And immediately His fame spread abroad, &c.”

   Gloss.: For those things which men wonder at they soon divulge, for “out of
   the abundance of the heart the mouth speaketh.” [Matt. 12:34]

   Pseudo-Jerome: Moreover, Capernaum is mystically interpreted the town of
   consolation, and the sabbath as rest. The man with an evil spirit is healed
   by rest and consolation, that the place and time may agree with his healing.
   This man with an unclean spirit is the human race, in which uncleanness
   reigned from Adam to Moses; [Rom 5:14] for “they sinned without law,” and
   “perished without law.” [Rom 2:12] and he, knowing the Holy One of God, is
   ordered to hold his peace, for they “knowing God did not glorify him as
   God,” [Rom 1:21] but “rather served the creature than the Creator.” [Rom
   1:25]

   The spirit tearing the man came out of him. When salvation is near,
   temptation is at hand also. Pharaoh, when about to let [ed. note: Al.
   ‘dismissus ab Israel’] Israel go, pursues Israel; the devil, when despised,
   rises up to create scandals.
     _________________________________________________________________

   29. And forthwith, when they were come out of the synagogue, they entered
   into the house of Simon and Andrew, with James and John.

   30. But Simon’s wife’s mother lay sick of a fever, and anon they tell him of
   her.

   31. And He came and took her by the hand, and lifted her up; and immediately
   the fever left her, and she ministered unto them.
     _________________________________________________________________

   Bede, in Marc., 1, 7: First, it was right that the serpent’s tongue should
   be shut up, that it might not spread any more venom; then that the woman,
   who was first seduced, should be healed from the fever of carnal
   concupiscence.

   Wherefore it is said, “And forthwith, when they were come out of the
   synagogue, &c.”

   Theophylact: He retired then as the custom was on the sabbath-day about
   evening to eat in His disciples’ house. But she who ought to have ministered
   was prevented by a fever.

   Wherefore it goes on, “But Simon’s wife’s mother was lying sick of a
   fever.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc., 1, 32: But the disciples, knowing
   that they were to receive a benefit by that means, without waiting for the
   evening prayed that Peter’s mother should be healed.

   Wherefore there follows, “who immediately tell Him of her.”

   Bede: But in the Gospel of Luke it is written that “they besought Him for
   her.” [Luke 4:38] For the Saviour sometimes after being asked, sometimes of
   His own accord, heals the sick, shewing that He always assents to the
   prayers of the faithful, when they pray also against bad passions, and
   sometimes gives them to understand things which they do not understand at
   all, or else, when they pray unto Him dutifully, forgives their want of
   understanding; as the Psalmist begs of God, “Cleanse me, O Lord, from my
   secret faults.” [Ps 19:12]

   Wherefore He heals her at their request; for there follows, “And He came and
   took her by the hand, and lifted her up.”

   Theophylact: By this it is signified, that God will heal a sick man, if he
   ministers to the Saints, through love to Christ.

   Bede, in Marc., 1, 6: But in that He gives most profusely His gifts of
   healing and doctrine on the sabbath day, He teaches, that He is not under
   the Law, but above the Law, and does not choose the Jewish sabbath, but the
   true sabbath, and our rest is pleasing to the Lord, if, in order to attend
   to the health of our souls, we abstain from slavish work, that is, from all
   unlawful things.

   It goes on, “And immediately the fever left her, &c.”

   Bede, in Marc., 1, 8: The health which is conferred at the command of the
   Lord, returns at once entire, accompanied with such strength that she is
   able to minister to those of whose help she had before stood in need.

   Again, if we suppose that the man delivered from the devil means, in the
   moral way of interpretation, the soul purged from unclean thoughts, fitly
   does the woman cured of a fever by the command of God mean the flesh,
   restrained from the heat of it concupiscence by the precepts of continence.

   Pseudo-Jerome: For the fever means intemperance, from which, we the sons of
   the synagogue [ed. note: See St. Augustine on Ps 72, no. 4, 5, “Ecclesia
   Socrus Synagogue.” The Church is called the daughter of the Synagogue in the
   spurious ‘Altercatio Eccles. et Synagog.’ (Aug. Opp t. viii, p. 19.) They
   word’s ynagogue’ is applied to the Church by Justin M. Dial, see Tryph, p.
   160 (Ben.) Clem. Alex. Str. vi, 633.], by the hand of discipline, and by the
   lifting up of our desires, are healed, and minister to the will of Him who
   heals us.

   Theophylact: But he has a fever who is angry, and in the unruliness of his
   anger stretches forth his hands to do hurt; but if reason restrains his
   hands, he will arise, and so serve reason.
     _________________________________________________________________

   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.
     _________________________________________________________________

   Theophylact: Because the multitude thought that it was not lawful to heal on
   the sabbath day, they waited for the evening, to bring those who were to be
   healed to Jesus.

   Wherefore it is said, “And at even, when the sun had set.”

   There follows, “and He healed many that were vexed with divers diseases.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Now in that he says “many”, all
   are to be understood according to the Scripture mode of expression.

   Theophylact: Or he says, “many”, because there were some faithless persons,
   who could not at all be cured on account of their unfaithfulness. Therefore
   He healed many of those who were brought, that is, all who had faith.

   It goes on, “and cast out many devils.”

   Pseudo-Augustine, Quaest. e Vet. et Nov. Test. 16: For the devils knew that
   He was the Christ, who had been promised by the Law: for they saw in Him all
   the signs which had been foretold by the Prophets; but they were ignorant of
   His divinity, as also were “their princes, for if they had known it, they
   would not have crucified the Lord of glory.” [1 Cor 2:8]

   Bede: For, Him whom the devil had known as a man, wearied by His forty
   days’ fast, without being able by tempting Him to prove whether He was the
   Son of God, he now by the power of His miracles understood or rather
   suspected to be the Son of God. The reason therefore why he persuaded the
   Jews to crucify Him, was not because he did not think that He was the Son of
   God, but because he did not foresee that he himself was to be condemned by
   Christ’s death.

   Theophylact: Furthermore, the reason that He forbade the devils to speak,
   was to teach us not to believe them, even if they say true. For if once they
   find persons to believe them, they mingle truth with falsehood.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: And Luke does not contradict
   this, when he says, that “devils came out of many, crying out and saying,
   Thou art Christ the Son of God:” [Luke 4:41] for he subjoins, “And He
   rebuking them, suffered them not to speak;” for Mark, who passes over many
   things for the sake of brevity, speaks about what happened subsequently to
   the abovementioned words.

   Bede: Again, in a mystical sense, the setting of the sun signifies the
   passion of Him, who said, “As long as I am in the world, I am the light of
   the world.” [John 9:5] And when the sun was going down, more demoniacs and
   sick persons were healed than before: because He who living in the flesh for
   a time taught a few Jews, has transmitted the gifts of faith and health to
   all the Gentiles throughout the world.

   Pseudo-Jerome: But the door of the kingdom, morally, is repentance and
   faith, which works health for various diseases; for divers are the vices
   with which the city of this world is sick.
     _________________________________________________________________

   35. And in the morning, rising up a great while before day, He went out, and
   departed into a solitary place, and there prayed.

   36. And Simon and they that were with Him followed after Him.

   37. And when they had found Him, they said unto Him, “All men seek for
   Thee.”

   38. And He said unto them, “Let us go into the next towns, that I may preach
   there also: for therefore came I forth.”

   39. And He preached in their synagogues throughout all Galilee, and cast out
   devils.
     _________________________________________________________________

   Theophylact: After that the Lord had cured the sick, He retired apart.

   Wherefore it is said, “And rising very early in the morning, He went out and
   departed into a desert place.” By which He taught us not to do any thing for
   the sake of appearance, but if we do any good, not to publish it openly.

   It goes on, “and there prayed.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Not that He required prayer; for
   it was He who Himself received the prayers of men; but He did this by way of
   an economy, and became to us the model of good work.

   Theophylact: For He shews to us that we ought to attribute to God whatever
   we do well, and to say to Him, “Every good gift cometh down from above,”
   [James 1:17] from Thee.

   It continues: “And Simon followed Him, and they that were with Him.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Luke however says that crowds
   came to Christ, and spoke what Mark here relates that the Apostles said,
   adding, “And when they came to Him, they said to Him, All seek thee.” [Luke
   4:42] But they do not contradict each other; for Christ received after the
   Apostles the multitude, breathlessly anxious to embrace His feet. He
   received them willingly, but chose to dismiss them, that the rest also might
   be partakers of His doctrine, as He was not to remain long in the world.

   And therefore there follows: “And He said, Let us go into the neighbouring
   villages and towns, that there also I may preach.”

   Theophylact: For He passes on to them as being more in need, since it was
   not right to shut up doctrine in one place, but to throw out his rays every
   where.

   It goes on: “For therefore am I come.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: In which word, He manifests the
   mystery of His “emptying himself,” [see Phil. 2:7-8] that is, of His
   incarnation, and the sovereignty of His divine nature, in that He here
   asserts, that He came willingly into the world.

   Luke however says, “To this end was I sent,” proclaiming the Dispensation,
   and the good pleasure of God the Father concerning the incarnation of the
   Son.

   There follows: “And He continued preaching in their synagogues, in all
   Galilee.”

   Augustine, de Con. Evan., ii, 19: But by this preaching, which, he says, “He
   continued in all Galilee,” is also meant the sermon of the Lord delivered on
   the mount, which Matthew mentions, and Mark has entirely passed over,
   without giving any thing like it, save that he has repeated some sentences
   not in continuous order, but in scattered places, spoken by the Lord at
   other times.

   Theophylact: He also mingled action with teaching, for whilst employed in
   preaching, He afterwards put to flight devils.

   For there follows: “And casting out devils.”

   For unless Christ shewed forth miracles, He teaching would not be believed;
   so do thou also, after teaching, work, that thy word be not fruitless in
   thyself.

   Bede: Again, mystically if by the setting of the sun, the death of the
   Saviour is intended, why should not His resurrection be intended by the
   returning dawn? For by its clear light, He went far into the wilderness of
   the Gentiles, and there continued praying in the person of His faithful
   disciples, for He aroused their hearts by the grace of the Holy Spirit to
   the virtue of prayer.
     _________________________________________________________________

   40. And there came a leper to Him, beseeching Him, and kneeling down to Him,
   and saying unto Him, “If Thou wilt, Thou canst make me clean.”

   41. And Jesus, moved with compassion, put forth His hand, and touched him,
   and saith unto him, “I will; be thou clean.”

   42. And as soon as He had spoken, immediately the leprosy departed from him,
   and he was cleansed.

   43. And He straitly charged him, and forthwith sent him away;

   44. And saith unto him, “See thou say nothing to any man: but go thy way,
   shew thyself to the Priest, and offer for thy cleansing those things which
   Moses commanded, for a testimony unto them.”

   45. But he went out and began to publish it much, and to blaze abroad the
   matter, insomuch that Jesus could no more openly enter into the city, but
   was without in desert places: and they came to Him from every quarter.
     _________________________________________________________________

   Bede, in Marc., i, 7: After that the serpent-tongue of the devils was shut
   up, and the woman, who was first seduced, cured of a fever, in the third
   place, the man, who listened to the evil counsels of the woman, is cleansed
   from his leprosy, that the order of restoration in the Lord might be the
   same as was the order of the fall in our first parents.

   Whence it goes on: “And there came a leper to him, beseeching Him.”

   Augustine, de Con. Evan., ii, 19: Mark puts together circumstances, from
   which one may infer that he is the same as that one whom Matthew relates to
   have been cleansed, when the Lord came down from the mount, after the
   sermon. [Matt 8:2]

   Bede, in Marc., i, 9: And because the Lord said that He came “not to destroy
   the Law but to fulfill,” [Matt. 5:17] he who was excluded by the Law,
   inferring that he was cleansed by the power of the Lord, shewed that grace,
   which could wash away the stain of the leper, was not from the Law, but over
   the Law. And truly, as in the Lord authoritative power, so in him the
   constancy of faith is shewn.

   For there follows: “Lord, if Thou wilt, Thou canst make me clean.”

   He falls on his face, which is at once a gesture of lowliness and of shame,
   to shew that every man should blush for the stains of his life. But his
   shame did not stifle confession; he shewed his wound, and begged for
   medicine, and the confession is full of devotion and of faith, for he refers
   the power to the will of the Lord.

   Theophylact: For he said not, If thou wilt, pray unto God, but, “If Thou
   wilt,” as thinking Him very God.

   Bede: Moreover, he doubted of the will of the Lord, not as disbelieving His
   compassion, but, as conscious of his own filth, he did not presume.

   It goes on; “But Jesus, moved with compassion, put forth His hand, and
   touched him, and saith unto him, I will, be thou clean.”

   It is not, as many of the Latins think, to be taken to mean and read, I wish
   to cleanse thee, but that Christ should say separately, “I will,” and then
   command , “be thou clean.”

   Chrys., Hom. in Matt., 25: Further, the reason why He touches the leper, and
   did not confer health upon him by word alone, was, that it is said by Moses
   in the Law, that he who touches a leper shall be unclean till the evening;
   that is, that he might shew that this uncleanness is a natural one, that the
   Law was not laid down for Him, but on account of mere men. Furthermore, He
   shews that He Himself is the Lord of the Law; and the reason why He touched
   the leper, though the touch was not necessary to the working of the cure,
   was to shew that He gives health, not as a servant, but as the Lord.

   Bede: Another reason why He touched him, was to proved that He could not be
   defiled, who free others from pollution. At the same time it is remarkable,
   that He healed in the way in which He had been begged to heal.

   “If Thou wilt,” says the leper, “Thou canst make me clean.”

   “I will,” He answered, behold, thou hast My will, “be clean;” now thou hast
   at once the effect of My compassion.

   Chrys., Hom. in Matt., 25: Moreover, by this, not only did He not take away
   the opinion of Him entertained by the leper, but He confirmed it; for He
   puts to flight the disease by a word, and what the leper had said in word,
   He filled up in deed.

   Wherefore there follows, “And when He had spoken, immediately, &c.”

   Bede: For there is no interval between the work of God and the command,
   because the work is in the command, for “He commanded, and they were
   created.” [Ps 148:5]

   There follows: “And He straitly charged him, and forthwith, &c.” See thou
   tell no man.”

   Chrys., Hom 25: As if He said, It is not yet time that My works should be
   preached, I require not thy preaching. By which He teaches us not to seek
   worldly honour as a reward for our works.

   It goes on: “But go thy way, shew thyself to the chief of the priests.”

   Our Saviour sent him to the priest for the trial of his cure, and that he
   might not be cast out of the temple, but still be numbered with the people
   in prayer. He sends him also, that he might fulfil all the parts of the Law,
   in order to stop the evil-speaking tongue of the Jews. He Himself indeed
   completed the work, leaving them to try it.

   Bede: This He did in order that the priest might understand that the leper
   was not healed by the Law, but by the grace of God above the Law.

   There follows: “And offer for thy cleansing what Moses, &c.”

   Theophylact: He ordered him to offer the gift which they who were healed
   were accustomed to offer, as if for a testimony, that He was not against the
   Law, but rather confirmed the Law, inasmuch as He Himself worked out the
   precepts of the Law.

   Bede: If any one wonders, how the Lord seems to approve of the Jewish
   sacrifice, which the Church rejects, let him remember that He had not yet
   offered His own holocaust in His passion. And it was not right that
   significative sacrifices should be taken away before that which they
   signified was confirmed by the witness of the Apostles in their preaching,
   and by the faith of the believing people.

   Theophylact: But the leper, although the Lord forbade him disclosed the
   benefit, wherefore it goes on: “But he having gone out, began to publish and
   to blaze abroad the tale;” for the person benefitted ought to be grateful,
   and to return thanks, even though his benefactor requires it not.

   Bede, see Greg., Moral., 19, 22: Now it may well be asked, why our Lord
   ordered His action to be concealed, and yet it could not be kept hid for an
   hour? But it is to be observed, that the reason why, in doing a miracle, He
   ordered it to be kept secret, and yet for all that it was noised abroad,
   was, that His elect, following the example of His teaching, should wish
   indeed that in the great things which they do, they should remain concealed,
   but should nevertheless unwillingly be brought to light for the good of
   others. Not then that He wished any thing to be done, which He was not able
   to bring about, but, by the authority of His teaching, He gave an example of
   what His members ought to wish for, and of what should happen to them even
   against their will.

   Bede: Further, this perfect cure of one man brought large multitudes to the
   Lord.

   Wherefore it is added, “So that He could not any more openly enter into the
   city, but could only be without in desert places.”

   Chrys.: For the leper every where proclaimed his wonderful cure, so that all
   ran to see and to believe on the Healer; thus the Lord could not preach the
   Gospel, but walked in desert places.

   Wherefore there follows, “And they came together to Him from all places.”

   Pseudo-Jerome: Mystically, our leprosy is the sin of the first man, which
   began from the head, when he desired the kingdom of the world. For
   covetousness is the root of all evil; wherefore Gehazi, engaged in an
   avaritious pursuit, is covered with leprosy.

   Bede: But when the hand of the Saviour, that is, the Incarnate Word of God,
   is stretched out, and touches human nature, it is cleansed from the various
   parts of the old error.

   Pseudo-Jerome: This leprosy is cleansed on offering an oblation to the true
   Priest after the order of Melchisedec; for He tells us, “Give alms of such
   things as ye have, and, behold, all things are clean unto you.” [Luke 11:41]

   But in that Jesus could not openly enter into the city, it is meant to be
   conveyed that Jesus is not manifested to those who are enslaved to the love
   of praise in the broad highway, and to their own wills, but to those who
   with Peter go into the desert, which the Lord chose for prayer, and for
   refreshing His people; that is, those who quit the pleasures of the world,
   and all that they possess, that they may say, “The Lord is my portion.” But
   the glory of the Lord is manifested to those, who meet together on all
   sides, that is, through smooth ways and steep, whom nothing can “separate
   from the love of Christ.” [Rom 8:35]

   Bede, in Marc., i, 10: Even after working a miracle in that city, the Lord
   retires into the desert, to shew that He loves best a quiet life, and one
   far removed from the cares of the world, and that it is on account of this
   desire, He applied Himself to the healing of the body.
     _________________________________________________________________

Chapter 2

   1. And again He entered into Capernaum after some days; and it was noised
   that He was in the house.

   2. And straightway many were gathered together, insomuch that there was no
   room to receive them, no, not so much as about the door: and He preached the
   word unto them.

   3. And they came unto Him, bringing one sick of the palsy, who was carried
   by four.

   4. And when they could not come nigh unto Him for the press, they uncovered
   the roof where He was: and when they had broken it up, they let down the bed
   wherein the sick of the palsy lay.

   5. When Jesus saw their faith, He said unto the sick of the palsy, “Son, thy
   sins be forgiven thee.”

   6. But there were certain of the Scribes sitting there, and reasoning in
   their hearts,

   7. Why doth this man thus speak blasphemies? who can forgive sins but God
   only?

   8. And immediately when Jesus perceived in His spirit that they so reasoned
   within themselves, He said unto them, “Why reason ye these things in your
   hearts?

   9. Whether is it easier to say to the sick of the palsy, Thy sins be
   forgiven thee; or to say, Arise, and take up thy bed, and walk?

   10. But that ye may know that the Son of man hath power on earth to forgive
   sins, (He saith to the sick of the palsy,)

   11. I say unto thee, Arise, and take up thy bed, and go thy way into thine
   house.”

   12. And immediately he arose, took up the bed, and went forth before them
   all; insomuch that they were all amazed, and glorified God, saying, “We
   never saw it on this fashion.”
     _________________________________________________________________

   Bede, in Marc., 1, 10: Because the compassion of God deserts not even carnal
   persons, He accords to them the grace of His presence, by which even they
   may be made spiritual. After the desert, the Lord returns into the city.

   Wherefore it is said, “And again He entered into Capernaum, &c.”

   Augustine, de Con. Evan., ii, 25: But Matthew writes this miracle as if it
   were done in the city of the Lord, whilst Mark places it in Capernaum, which
   would be more difficult of solution, if Matthew had also named Nazareth. But
   seeing that Galilee itself might be called the city of the Lord, who can
   doubt but that the Lord did these things in His own city, since He did them
   in Capernaum, a city of Galilee; particularly as Capernaum was of such
   importance in Galilee as to be called its metropolis?

   Or else, Matthew passed by the things which were done after He came into His
   own city, until He came to Capernaum, and so adds on the story of the
   paralytic healed, subjoining, “And, behold, they presented to Him a man sick
   of the palsy,” after he had said that He came into His own city.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, Matthew called Capernaum
   His city because He went there frequently, and there did many miracles.

   It goes on: “And it was noised that He was in the house, &c.”

   For the desire of hearing Him was stronger that the toil of approaching Him.
   After this, they introduce the paralytic, of whom Matthew and Luke speak;
   wherefore there follows: “And they came unto Him bearing one sick of the
   palsy, who was carried by four.”

   Finding the door blocked up by the crowd, they could not by any means enter
   that way. Those who carried him, however, hoping that he could merit the
   grace of being healed, raising the bed with their burden, and uncovering the
   roof, lay him with his bed before the face of the Saviour.

   And this is that which is added: “And when they could not lay him before
   Him, &c.”

   There follows: “But when Jesus saw their faith, He said to the sick of the
   palsy, Son, thy sins be forgiven thee.”

   He did not mean the faith of the sick man, but of his bearers; for it
   sometimes happens that a man is healed by the faith of another.

   Bede: It may indeed be seen how much each person’s own faith weighs with
   God, when that of another had such influence that the whole man at once rose
   up, healed body and soul, and by one man’s merit, another should have his
   sins forgiven him.

   Theophylact: He saw the faith of the sick man himself, since he would not
   have allowed himself to be carried, unless he’d had faith to be healed.

   Bede: Moreover, the Lord being about to cure the man of the palsy, first
   loosed the chains of his sins, in order to shew that he was condemned to the
   loosening of his joints, because of the bonds of his sins, and could not be
   healed to the recovery of his limbs, unless these were first loosened.

   But Christ’s wonderful humility calls this man, despised, weak, with all the
   joints of his limbs unstrung, a son, when the priests did not deign to touch
   him. Or at least, He therefore calls him a son because his sins are forgiven
   him.

   It goes on: “But there were certain of the scribes sitting there, and
   reasoning in their hearts, Why doth this man speak blasphemies?”

   Cyril [ed. note: Nicolai observes on this passage, Nihil tale occurrit in
   Cyrillo, tametsi blasphemiae ideo a Judaeis improperatae Christo meminit in
   Johannem, Lib. ii, e.3.]: Now they accuse Him of blasphemy, anticipating the
   sentence of His death: for there was a command in the Law, that whosoever
   blasphemed should be put to death. And this charge they laid upon Him,
   because He claimed for Himself the divine power of remitting sins.

   Wherefore it is added, “Who can forgive sin, save God only?” For the Judge
   of all alone has power to forgive sin.

   Bede: Who remits sin by those also to whom He has assigned the power of
   remitting, and therefore Christ is proved to be very God, for He is able to
   remit sins as God.

   The Jews then are in error, who although they hold the Christ both to be
   God, and to be able to remit sins, do not however believe that Jesus is the
   Christ.

   But the Arians err much more madly, who although overwhelmed with the words
   of the Evangelist, so that they cannot deny that Jesus is the Christ, and
   can remit sin, nevertheless fear not to deny that He is God.

   But He Himself, desiring to shame the traitors both by His knowledge of
   things hidden and by the virtue of His works, manifests Himself to be God.

   For there follows: “And immediately when Jesus perceived in His spirit that
   they so reasoned, He said unto them, Why reason ye these things in your
   hearts?”

   In which He shews Himself to be God, since He can know the hidden things of
   the heart; and in a manner though silent He speaks thus, With the same power
   and majesty, by which I look upon your thoughts, I can forgive the sins of
   men.

   Theophylact: But though their thoughts were laid bare, still they remain
   insensible, refusing to believe that He who knew their hearts could forgive
   sins, wherefore the Lord proves to them the cure of the soul by that of the
   body, shewing the invisible by the visible, that which is more difficult by
   that which is easier, although they did not look upon it as such.

   For the Pharisees thought it more difficult to heal the body, as being more
   open to view; but the soul more easy to cure, because the cure is invisible;
   so that they reasoned thus, Lo, He does not now cure the body, but heals the
   unseen soul; if He’d had more power, He would at once have cured the body,
   and not have fled for refuge to the unseen world.

   The Saviour, therefore, shewing that He can do both, says, “Which is
   easier?” as if He said, I indeed by the healing of the body, which is in
   reality more easy, but appears to you more difficult, will prove to you the
   health of the soul, which is really more difficult.

   Psuedo-Chrys., Vict. Ant. e Cat. in Marc.: And because it is easier to say
   than to do, there was still manifestly something to say in opposition, for
   the work was not yet manifested.

   Wherefore He subjoins, “But that ye may know, &c.” as if He said, Since ye
   doubt My word, I will bring on a work which will confirm what was unseen.

   But He says in a marked manner, “On earth to forgive sins,” that He might
   shew that He has joined the power of the divinity to the human nature by an
   inseparable union, because although He was made man, yet He remained the
   Word of God; and although by an economy He conversed on the earth with men,
   nevertheless He was not prevented from working miracles and from giving
   remission of sins.

   For His human nature did not in any thing take away from these things which
   essentially belonged to His Divinity, nor the Divinity hinder the Word of
   God from becoming on earth, according to the flesh, the Son of Man without
   change and in truth.

   Theophylact: Again, He says, “Take up thy bed,” to prove the greater
   certainty of the miracle, shewing that it is not a mere illusion; and at the
   same time to shew that He not only healed, but gave strength; thus He not
   only turns away souls from sin, but gives them the power of working out the
   commandments.

   Bede: A carnal sign therefore is given, that the spiritual sign may be
   proved, although it belongs to the same power to do away with the distempers
   of both soul and body.

   Whence it follows: “And immediately he arose, took up the bed, and went
   forth before them all.”

   Chrys.: Further, He first healed by the remission of sins that which He had
   come to seek, that is, a soul, so that when they faithlessly doubted, then
   He might bring forward a work before them, and in this way His word might be
   confirmed by the work, and a hidden sign be proved by an open one, that is,
   the health of the soul by the healing of the body.

   Bede: We are also informed, that many sicknesses of body arise from sins,
   and therefore perhaps sins are first remitted, that the causes of sickness
   being taken away, health may be restored. For men are afflicted by fleshly
   troubles for five causes, in order to increase their merits, as Job and the
   Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan;
   or that they may perceive and correct their sins, as Miriam, the sister of
   Moses, and this paralytic; or for the glory of God, as the man born blind
   and Lazarus; or as the beginnings of the pains of damnation, as Herod and
   Antiochus.

   But wonderful is the virtue of the Divine power, where without the least
   interval of time, by the command of the Saviour, a speedy health accompanies
   His words.

   Wherefore there follows: “Insomuch that they were all amazed.” Leaving the
   greater thing, that is, the remission of sins, they only wonder at that
   which is apparent, that is, the health of the body.

   Theophylact: This is not however the paralytic, whose cure is related by
   John, [John 5] for he had no man with him, this one had four; he is cured in
   the pool of the sheep market, but this one in a house. It is the same man,
   however, whose cure is related by Matthew [Matt. 9] and Mark.

   But mystically, Christ is still in Capernaum, in the house of consolation.

   Bede: Moreover, whilst the Lord is preaching in the house, there is not room
   for them, not even at the door, because whilst Christ is preaching in
   Judaea, the Gentiles are not yet able to enter to hear Him, to whom,
   however, though placed without, he directed the words of His doctrine by His
   preachers.

   Pseudo-Jerome: Again, the palsy is a type of the torpor, in which man lies
   slothful in the softness of the flesh, though desiring health.

   Theophlyact: If therefore I, having the powers of my mind unstrung, remain,
   whenever I attempt any thing good without strength, as a palsied man, and if
   I be raised on high by the four Evangelists, and be brought to Christ, and
   there hear myself called son, then also are my sins quitted by me; for a man
   is called the son of God because he works the commandments.

   Bede: Or else, because there are four virtues, by which a man is through an
   assured heart exalted so that he merits safety; which virtues some call
   prudence, fortitude, temperance and justice. Again, they desire to bring the
   palsied man to Christ, but they are impeded on every side by the crowd which
   is between them, because often the soul desires to be renewed by the
   medicine of Divine grace, but through the sluggishness of the grovelling
   body is held back by the hindrance of old custom. Oftentimes amidst the very
   sweetness of secret prayer, and, as it may be called, the pleasant converse
   with God, a crowd of thoughts, cutting off the clear vision of the mind,
   shuts out Christ from its sight.

   Let us not then remain in the lowest ground, where the crowds are bustling,
   but aim at the roof of the house, that is, the sublimity of the Holy
   Scripture, and meditate on the law of the Lord.

   Theophylact: But how should I be borne to Christ, if the roof be not opened.
   For the roof is the intellect, which is set above all those things which are
   within us; here it has much earth about it in the tiles which are made of
   clay, I mean, earthly things: but if these be taken away, the virtue of the
   intellect within us is freed from its load. After this let it be let down,
   that is, humbled. For it does not teach us to be puffed up, because our
   intellect has its load cleared away, but to be humbled still more.

   Bede: Or else, the sick man is let down after the roof is opened, because,
   when the Scriptures are laid open to us we arrive at the knowledge of
   Christ, that is, we descend to His lowliness, by the dutifulness of faith.
   But by the sick man being let down with his bed, it is meant that Christ
   should be known by man, whilst yet in the flesh.

   But by rising from the bed is meant the soul’s rousing itself from carnal
   desires, in which it was lying in sickness. To take up the bed is to bridle
   the flesh itself by the bands of continence, and to separate it from earthly
   pleasures, through the hope of heavenly rewards.

   But to take up the bed and to go home is to return to paradise. Or else the
   man, now healed, who had been sick carries back home his bed, when the soul,
   after receiving remission of sins, returns, even though encompassed with the
   body, to its internal watch over itself.

   Theophylact: It is necessary to take up also one’s bed, that is the body, to
   the working of good. For then shall we be able to arrive at contemplation,
   so that our thoughts should say within us, never have we seen in this way
   before, that is never understood as we have done since we have been cured of
   the palsy; for he who is cleansed from sin, sees more purely.
     _________________________________________________________________

   13. And He went forth again by the sea side; and all the multitude resorted
   unto Him, and He taught them.

   14. And as He passed by, He saw Levi, the son of Alphaeus, sitting at the
   receipt of custom, and said unto him, “Follow Me.” And he arose and followed
   Him.

   15. And it came to pass, that as Jesus sat at meat in his house, many
   Publicans and sinners sat also together with Jesus and His disciples; for
   there were many, and they followed Him.

   16. And when the Scribes and Pharisees saw Him eat with Publicans and
   sinners, they said unto his disciples, “How is it that He eateth and
   drinketh with Publicans and sinners?”

   17. When Jesus heard it, He said unto them, “They that are whole have no
   need of the physician, but they that are sick: I came not to call the
   righteous, but sinners to repentance.”
     _________________________________________________________________

   Bede: After that the Lord taught at Capernaum, He went to the sea, that He
   might not only set in order the life of men in towns, but also might preach
   the Gospel of the kingdom to those who dwelt near the sea, and might teach
   them to despise the restless motions of those things which pass away like
   the waves of the sea, and to overcome them by the firmness of faith.

   Wherefore it is said, “And He went forth again to the sea, and all the
   multitude, &c.”

   Theophylact: Or else, after the miracle, He goes to the sea, as if wishing
   to be alone, but the crowd runs to Him again, that thou mightest learn, that
   the more thou fliest from glory, the more she herself pursues thee; but if
   thou followest her, she will fly from thee. The Lord passing on from thence
   called Matthew.

   Wherefore there follows, “And as He passed by, He saw Levi, the son of
   Alphaeus, sitting, &c.”

   Chrys.: Now this is the same publican who is named by all the Evangelists;
   Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphaeus, by
   Mark; for he was the son of Alphaeus. And you may find persons with two
   names in other parts of Scripture; as Moses’ father in law is sometimes
   called Jethro, sometimes Raguel.

   Bede, in Marc., 11: So also the same person is called Levi and Matthew; but
   Luke and Mark, on account of their reverence and the honour of the
   Evangelist, are unwilling to put the common name, while Matthew is a just
   accuser of himself, and calls himself Matthew and publican. He wishes to
   shew to his hearers that no one who is converted should despair of his
   salvation, since he himself was suddenly changed from a publican into an
   Apostle.

   but he says that he was sitting at the ‘teloneum,’ that is, the place where
   the customs are looked after and administered. For ‘telos’ in Greek is the
   same as ‘vectigal,’ customs, in Latin.

   Theophylact: For he sat at the receipt of custom, either, as is often done,
   exacting from some, or making up accounts, or doing some actions of that
   sort, which publicans are wont to do in their abodes, yea this man, who was
   raised on high from this state of life that he might leave all things and
   follow Christ.

   Wherefore it goes on, “And He saith to him, Follow Me, &c.”

   Bede: Now to follow is to imitate, and therefore in order to imitate the
   poverty of Christ, in the feeling of his soul even more than in outward
   condition, he who used to rob his neighbour’s wealth, now leaves his own.
   And not only did he quit the gain of the customs, but he also despised the
   peril, which might come from the princes of this world, because he left the
   accounts of the customs imperfect and unsettled. For the Lord Himself, Who
   externally, by human language, called Him to follow, inflamed him inwardly
   by divine inspiration to follow Him the moment that He called him.

   Pseudo-Jerome: Thus then Levi, which means Appointed, followed from the
   custom-house of human affairs, the Word, Who says, “He who doth not quit all
   that he has, cannot be My disciple.”

   Theophylact: But he who used to plot against others becomes so benevolent,
   that he invites many persons to eat with him.

   Wherefore it goes on: “And it came to pass, that as Jesus sat at meat in his
   house.”

   Bede, in Marc. i, 12: The persons here called publicans are those who exact
   the public customs, or men who farm the customs of the exchequer or of
   republics; moreover, those also, who follow after the gain of this world by
   business, are called by the same name. They who had seen that the publican,
   converted from his sins to better things, had found a place of pardon, even
   for this reason themselves also do not despair of salvation.

   And they come to Jesus, not remaining in their former sins, as the Pharisees
   and Scribes complain, but in penitence, as the following words of the
   Evangelist shew, saying, “For there were many who followed Him.”

   For the Lord went to the feasts of sinners, that He might have an
   opportunity of teaching them, and might set before His entertainers
   spiritual meats, which also is carried on in mystical figures. For he who
   receives Christ into his inward habitation is fed with the highest delights
   of overflowing pleasures.

   Therefore the Lord enters willingly, and takes up His abode in the affection
   of him who hath believed on Him; and this is the spiritual banquet of good
   works, which the rich cannot have, and on which the poor feast.

   Theophylact: But the Pharisees blame this, making themselves pure.

   Whence there follows: “And when the Scribes and Pharisees saw Him eat,
   &c.”

   Bede: If by the election of Matthew and calling of the publicans, the faith
   of the Gentiles is expressed, who formerly were intent on the gains of this
   world; certainly the haughtiness of the Scribes and Pharisees intimates the
   envy of the Jewish people, who are vexed at the salvation of the Gentiles.

   It goes on: “When Jesus heard it, He saith unto them, They that are whole
   need not the physician, but they that are sick.”

   He aims at the Scribes and Pharisees, who, thinking themselves righteous,
   refused to keep company with sinners. He calls Himself the physician, Who,
   by a strange mode of healing, was wounded on account of our iniquities, and
   by His wound we are healed. And He calls those whole and righteous, who,
   wishing to establish their own righteousness, are not subject to the
   righteousness of God. Moreover He calls those rich and sinners, who,
   overcome by the consciousness of their own frailty, and seeing that they
   cannot be justified by the Law, submit their necks to the grace of Christ by
   repentance.

   Wherefore it is added, “For I came not to call the righteous, but sinners,
   &c.”

   Theophylact: Not indeed that they should continue sinners, but be converted
   to that repentance.
     _________________________________________________________________

   18. And the disciples of John and of the Pharisees used to fast: and they
   come and say unto Him, “Why do the disciples of John and of the Pharisees
   fast, but thy disciples fast not?”

   19. And Jesus said unto them, “Can the children of the bridechamber fast,
   while the bridegroom is with them? as long as they have the bridegroom with
   them, they cannot fast.

   20. But the days will come, when the bridegroom shall be taken away from
   them, and then shall they fast in those days.

   21. No man also seweth a piece of new cloth on an old garment: else the new
   piece that filled it up taketh away from the old, and the rent is made
   worse.

   22. And no man putteth new wine into old bottles: else the new wine doth
   burst the bottles, and the wine is spilled, and the bottles will be marred:
   but new wine must be put into new bottles.”
     _________________________________________________________________

   Gloss.: As above, the Master was accused to the disciples for keeping
   company with sinners in their feasts, so now, on the other hand, the
   disciples are complained of to the Master for their omission of fasts, that
   so matter for dissension might arise amongst them.

   Wherefore it is said, “And the disciples of John and the Pharisees used to
   fast.”

   Theophylact: For the disciples of John being in an imperfect state,
   continued in Jewish customs.

   Augustine, de Con. Evan., ii, 27: But it may be thought that He added
   Pharisees, because they joined with the disciples of John in saying this to
   the Lord, whilst Matthew relates that the disciples of John alone said it:
   but the words which follow father shew that those who said it spoke not of
   themselves, but of others.

   For it goes on, “And they came and say unto Him, Why do the disciples,
   &c.”

   For these words shew, that the guests who were there came to Jesus, and had
   said this same thing to the disciples, so that in the words which he uses,
   “they came,” he speaks not of those same persons, of whom he had said, “And
   the disciples of John and the Pharisees were fasting.” But as they were
   fasting, those persons who remembered it, come to Him. Matthew then says
   this, “And there came to Him the disciples of John, saying,” because the
   Apostles also were there, and all eagerly, as each could, objected these
   things.

   Chrys.: The disciples of John, therefore, and of the Pharisees, being
   jealous of Christ, ask Him, whether He alone of all men with His disciples
   could, without abstinence and toil, conquer in the fight of the passions.

   Bede: But John did not drink wine and strong drink, because he who has no
   power by nature, obtains more merit by abstinence. But why should the Lord,
   to whom it naturally belonged to forgive sins, shun those whom he could make
   more pure, than those who fast? But Christ also fasted, lest He should break
   the precept, “He ate with sinners,” that thou mightest see His grace, and
   acknowledge His power.

   It goes on; “And Jesus said unto them, Can the children, &c.”

   Augustine: Mark here calls them children of the nuptials, whom Matthew calls
   children of the bridegroom; for we understand the children of the nuptials
   to be not only those of the bridegroom, but also of the bride.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He then calls Himself a
   bridegroom, as if about to be betrothed to the Church. For the betrothal is
   giving an earnest, namely, that the grace of the Holy Ghost, by which the
   world believed.

   Theophylact: He also calls Himself a bridegroom, not only as betrothing to
   Himself virgin minds, but because the time of His first coming is not a time
   of sorrow, nor of sadness to believers, neither does it bring with it toil,
   but rest.

   For it is without any works of the law, giving rest by baptism, by which we
   easily obtain salvation without toil. But the sons of the nuptials or of the
   Bridegroom are the Apostles; because they, by the grace of God, are made
   worthy of every heavenly blessing, by the grace of God, and partakers of
   every joy.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But intercourse with Him, He
   says, is far removed from all sorrow, when He adds, “As long as they have
   the bridegroom with them, they cannot fast.” He is said, from whom some good
   is far removed; but he who has it present with him rejoices, and is not sad.
   But that He might destroy their elation of heart, and shew that He intended
   not His own disciples to be licentious, He adds, “But the days will come
   when the bridegroom shall be taken, &c.” as if He said, The time will come,
   when they will shew their firmness; for when the Bridegroom shall be taken
   from them, they will fast as longing for His coming, and in order to unite
   to Him their spirits, cleansed by bodily suffering.

   He shews also that there is no necessity for His disciples to fast, as
   having present with them the Bridegroom of human nature, Who every where
   executes the words of God, and Who gives the seed of life.

   The sons of the Bridegroom also cannot, because they are infants, be
   entirely conformed to their Father, the Bridegroom, Who, considering their
   infancy, deigns to allow them not to fast: but when the Bridegroom is gone,
   they will fast, through desire of Him; when they have been made perfect,
   they will be united to the Bridegroom in marriage, and will always feast at
   the king’s banquet.

   Theophylact: We must also understand that every man whose works are good is
   the son of the Bridegroom; he has the Bridegroom with him, even Christ, and
   fasts not, that is, does no works of repentance, because he does not sin:
   but when the Bridegroom is taken away by the man’s falling into sin, then he
   fasts and is penitent, that he may cure his sin.

   Bede: But in a mystical sense, it may thus be expressed; that the disciples
   of John and the Pharisees fast, because every man who boasts of the works of
   the law without faith, who follows the traditions of men, and receives the
   preaching of Christ with his bodily ear, and not by the faith of the heart,
   keeps aloof from spiritual goods, and wastes away with a fasting soul. But
   he who is incorporated into the members of Christ by a faithful love cannot
   fast, because he feasts upon His Body and Blood.

   It goes on, “No one seweth a piece of” rough, that is, “new, cloth on an old
   garment: else the new piece that filleth it up taketh away from the old, and
   the rent is made worse.”

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if He said, because these are
   preachers of the New Testament, it is not possible that they should serve
   old laws; but ye who follow old customs, fitly observe the fasts of Moses.
   But for these, who are about to hand down to men new and wonderful
   observances, it is not necessary to observe the old traditions, but to be
   virtuous in mind; some time or other however they will observe fasting with
   other virtues. But this fasting is different from the fasting of the law,
   for that was one of restraint, this of goodwill; on account of the fervour
   of the Spirit, Whom they cannot yet receive.

   Wherefore it goes on, “And no one putteth new wine into old bottles: else
   the new wine doth burst the bottles, and the wine is spilled, and the
   bottles will be marred: but new wine must be put in new bottles.”

   Bede: For He compares His disciples to old bottles, who would burst at
   spiritual precepts, rather than be held in restraint by them. But they will
   be new bottles, when after the ascension of the Lord, they are renewed by
   desiring His consolation, and then new wine will come to the new bottles,
   that is, the fervour of the Holy Ghost will fill the hearts of spiritual
   men. A teacher must also take heed not to commit the hidden things of the
   new mysteries to a soul, hardened in old wickedness.

   Theophylact: Or else the disciples are likened to old garments on account of
   the infirmity of their minds, on which it was not fitting to impose the
   heavy command of fasting.

   Bede: Neither was it fitting to sew on a new piece; that is, a portion of
   doctrine which teaches a general fast from all the joy of temporal delights;
   for if this be done, the teaching is rent, and agrees not with the old part.
   But by a new garment is intended good works, which are done externally, and
   by the new wine, is expressed the fervour of faith, hope, and charity, by
   which we are reformed in our minds.
     _________________________________________________________________

   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.”
     _________________________________________________________________

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciples of Christ, freed
   from the figure, and united to the truth, do not keep the figurative feast
   of the sabbath.

   Wherefore it is said, “And it came to pass, that He went through the corn
   fields on the sabbath day; and His disciples began, as they went, to pluck
   the ears of corn.”

   Bede, in Marc., 1, 13: We read also in the following part, that they who
   came and went away were many, and that they had not time enough to take
   their food, wherefore, according to man’s nature, they were hungry.

   Chrys., see Hom. in Matt., 39: But being hungry, they ate simple food, not
   for pleasure, but on account of the necessity of nature. The Pharisees
   however, serving the figure and the shadow, accused the disciples of doing
   wrong.

   Wherefore there follows, “But the Pharisees said unto Him, Behold, why do
   they on the sabbath day that which is not lawful.”

   Augustine, de Op. Monach., 23: For it was a precept in Israel, delivered by
   a written law, that no one should detain a thief found in his fields, unless
   he tried to take something away with him. For the man who had touched
   nothing else but what he had eaten they were commanded to allow to go away
   free and unpunished. Wherefore the Jews accused our Lord’s disciples, who
   were plucking the ears of corn, of breaking the sabbath, rather than of
   theft.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But our Lord brings forward
   David, to whom it once happened to eat though it was forbidden by the law,
   when he touched the Priest’s food, that by his example, He might do away
   with their accusation of the disciples.

   For there follows, “Have ye never read, &c.”

   Theophylact: For David, when flying from the face of Saul [1 Sam 21] went to
   the Chief Priest, and ate the shew-bread, and took away the sword of
   Goliath, which things had been offered to the Lord. But a question has been
   raised how the Evangelist called Abiathar at this time High Priest, when the
   Book of Kings calls him Abimelech.

   Bede: There is, however, no discrepancy, for both were there, when David
   came to ask for bread, and received it: that is to say, Abimelech, the High
   Priest, and Abiathar his son; but Abimelech having been slain by Saul,
   Abiathar fled to David, and became the companion of all his exile
   afterwards. When he came to the throne, he himself also received the rank of
   High Priest, and the son became of much greater excellence than the father,
   and therefore was worthy to be mentioned as the High Priest, even during his
   father’s life-time.

   It goes on: “And He said to them, The sabbath was made for man, and not man
   for the sabbath.”

   For greater is the care to be taken of the health and life of a man, than
   the keeping of the sabbath. Therefore the sabbath was ordered to be observed
   in such a way, that, if there were a neccesity, he should not be guilty, who
   broke the sabbath-day; therefore it was not forbidden to circumcise on the
   sabbath, because that was a necessary work. And the Maccabees, when
   necessity pressed on them, fought on the sabbath-day.

   Wherefore, His disciples being hungry, what was not allowed in the law
   became lawful through their necessity of hunger; as now, if a sick man break
   a fast, he is not held guilty in any way.

   It goes on: “Therefore the Son of man is Lord, &c.” As if He said, David the
   king is to be excused for feeding on the food of the Priests, how much more
   the Son of man, the true King and Priest, and Lord of the sabbath, is free
   from fault, for pulling ears of corn on the sabbath-day.

   Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He calls himself properly, Lord
   of the sabbath, and Son of man, since being the Son of God, He deigned to be
   called Son of man, for the sake of men. Now the law has no authority over
   the Lawgiver and Lord, for more is allowed the king, than is appointed by
   the law. The law is given to the weak indeed, but not to the perfect and to
   those who work above what the law enjoins.

   Bede: But in a mystical sense the disciples pass through the corn fields,
   when the holy doctors look with the care of a pious solicitude upon those
   whom they have initiated in the faith, and who, it is implied, are hungering
   for the best of all things, the salvation of men.

   But to pluck the ears of corn means to snatch men away from the eager desire
   of earthly things. And to rub with the hands is by example of virtue to put
   from the purity of their minds the concupiscence of the flesh, as men do
   husks. To eat the grains is when a man, cleansed from the filth of vice by
   the mouths of preachers, is incorporated amongst the members of the Church.

   Again, fitly are the disciples related to have done this, walking before the
   face of the Lord, for it is necessary that the discourse of the doctor
   should come first, although the grace of visitation from on high, following
   it, must enlighten the heart of the hearer. As well, on the sabbath-day, for
   the doctors themselves in preaching labour for the hope of future rest, and
   teach their hearers to toil over their tasks for the sake of eternal repose.

   Theophylact: Or else, because when they have rest from their passions, then
   are they made doctors to lead others to virtue, plucking away from them
   earthly things.

   Bede: Again, they walk through the corn fields with the Lord, who rejoice in
   meditating upon His sacred words. They hunger, when they desire to find in
   them the bread of life; and they hunger on sabbath days, as soon as their
   minds are in a soothing rest, and they rejoice in freedom from troubled
   thoughts; they pluck the ears of corn, and by rubbing, cleanse them, till
   they come to what is fit to eat, when by meditation they take to themselves
   the witness of the Scriptures, to which they arrive by reading, and discuss
   them continually, until they find in them the marrow of love; this
   refreshment of the mind is truly unpleasing to fools, but is approved by the
   Lord.
     _________________________________________________________________

Chapter 3

   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.
     _________________________________________________________________

   Theophylact: 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 thing 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 Him.”

   Bede, in Marc., 1, 14: For, since He had defended the breaking of the
   sabbath, which they objected to His disciples, by an approved example, now
   they wish, by watching Him, to calumniate Himself, that they might accuse
   Him of a transgression, 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., Vict. Ant. e Cat. in Marc., see Chrys, Hom. in Matt., 40: He
   placed him in the midst, that they might be frightened at the sight, and on
   seeing Him compassionate him, and lay aside their malice.

   Bede: And anticipating the calumny of the Jews, which they had prepared for
   Him, He accused them of violating the precepts of the law, by a wrong
   interpretation.

   Wherefore there follows: “And He saith unto them, Is it lawful to do good on
   the sabbath-day, or to do evil?”

   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;” [Lev 23:7] that is, sin: for
   “Whosoever committeth sin is the servant of sin.” [John 8:34]

   What He first says, “to do good on the sabbath-day or to do 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, “All the souls
   that came out of the loins of Jacob;” [Ex 1:5] or because He did those
   miracles for the saving of a soul, or because the healing itself of the hand
   signified the saving of the soul.

   Augustine, de Con. Evan., ii, 35: But some one may wonder how Matthew could
   have said, that they themselves asked the Lord, if it was lawful to heal on
   the sabbath-day; when Mark rather relates that they were asked by our Lord,
   “Is it lawful to do good on the sabbath-day, or to do evil?”

   Therefore we must understand 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.

   It goes on: “But they were silent.” Pseudo-Chrys., Vict. Ant. e Cat. in
   Marc.: For they knew that He would certainly cure him.

   It goes on: “And looking round about upon them with 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 follow 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.

   Bede: But mystically, the man with a withered hand 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; for 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 that stole steal
   no more, but rather let him labour, working with his hand the thing which is
   good, that he may have to give to him that needeth.” [Eph 4:28]

   Theophylact: Or, he had 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 nor 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 Judaea,

   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, in Marc., 1, 15: The Pharisees, thinking it a crime that at the word
   of the Lord the hand which was diseased was restored to a sound state,
   agreed to make a pretext of the words spoken by our Saviour.

   Wherefore it is said, “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 day.

   Theophylact: 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 Herodians the servants of Herod the Tetrarch, who on
   account of the hatred which their lord had for John, pursued with treachery
   and hate the Saviour also, Whom John preached.

   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.

   Theophylact: At the same time again, He goes away, that by quitting the
   ungrateful He might do good to more, “for many followed Him, and He healed
   them.”

   For there follows, “And a great multitude from Galilee, &c.” 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: For the strangers followed Him, because they saw the works of His
   powers, and in order to hear the words of 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, &c.”

   Theophylact: 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, &c.”

   But he means by scourges, diseases, for God scourges us, as a father does
   His children.

   Bede: Both therefore fell down before the Lord, those who had 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 straitly charged them, that they should not make Him
   known.”

   For God said to the sinner, “Why does thou preach my laws?” [Ps 50:16] 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 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 fitly
   compared to the unstable sea. [ed. note: see Cyprian, Ep. 63, also
   Augustine, City of God, Book 20, 16]

   Again, a great crowd from various provinces followed Him, because He has
   received with kindness many nations, who came to Him through the 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
   persons, 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.

   Theophylact: Morally again, the Herodians, that is, persons who love the
   lusts of the flesh, wish to slay Christ. For the meaning