Commentary on the Gospel of St. Mark

after the fulfillment, let us here conclude our explanation; for to Him is due all thanksgiving, and glory, and honor, through all the ages of ages. Amen.

The end of the Commentary of Theophylact on the Gospel according to Matthew.

THEOPHYLACT, ARCHBISHOP OF BULGARIA, COMMENTARY ON THE GOSPEL ACCORDING TO MARK.

LIFE OF BLESSED MARK according to Sophronius.

^BMark, the disciple and interpreter of Peter, having been a hearer of Peter himself, was entreated by the brethren who were in Rome, and composed a short Gospel; which, when it came into his hands, Peter approved, and gave it to the Church to be read by his own authority, even as Clement wrote in the sixth book of his ^COutlines, and Papias, the bishop of Hierapolis, also made mention of this Mark. Furthermore, Peter in his first Epistle, under the name of Babylon, signifying Rome metaphorically, says, "The church in Babylon, elected together with you, saluteth you; and so doth Marcus my son." Having therefore taken the Gospel which he himself had composed, he journeyed to Egypt, and being the first to preach Jesus Christ in Alexandria, he established a Church. There he excelled in such doctrine and endurance of life, that as many as heard him frequently, under his guidance followed Christ. Whence Philo himself, the most eloquent of the Jews, seeing the first Church in Alexandria still judaizing, as if for the praise of his own nation, wrote a book concerning the manner of life of those people. And just as Luke narrates that the first believers at Jerusalem held all things in common, so too he committed to memory the things which he had seen being done at Alexandria under Mark the teacher. Having died in the eighth year of the reign of Nero, he was buried at Alexandria, Ananias having succeeded him.

ENARRATION ON THE GOSPEL OF MARK

LIFE OF THE BLESSED MARK

Mark the Evangelist, and first bishop of Alexandria, preached the Gospel of the Lord to the Alexandrians and to all the surrounding region, from Egypt as far as the Pentapolis. Under the reign of Trajan, a rope having been cast about his neck at Alexandria, he was dragged by the insane idol-worshippers from the place called the Bucoli as far as the place called the Angels; there he was burned with fire in the month of Pharmuthi, and there he was buried in the Bucoli.

SUMMARY OF THE CHAPTERS OF THE GOSPEL ACCORDING TO MARK

^A 1. Concerning John baptizing Christ in the Jordan. Concerning the calling of Peter, Andrew, and the sons of Zebedee. Concerning the demoniac. Concerning Peter’s mother-in-law. Concerning the healing ^B of many from various diseases. Concerning the leper. 2. Concerning the paralytic. Concerning Jesus eating with the tax collectors. Concerning the disciples plucking the ears of grain on the Sabbath. 3. Concerning him who had the withered hand. Concerning the election of the apostles. Concerning [His] mother and brothers. 4. Concerning the parable of the seed. Concerning the rebuking of the waters. 5. Concerning the legion. Concerning the daughter of the leader of the synagogue. Concerning the woman with the issue of blood. 6. Concerning the ordering of the apostles. Concerning John and Herod. Concerning the five loaves and the two fish. Concerning the walking on the sea. 7. Concerning the disciples eating with unwashed hands. Concerning the transgression of the commandment of God. Concerning the Syrophoenician woman. Concerning the Sabbath. 8. Concerning the seven loaves. Concerning those seeking a sign. Concerning the leaven of the Pharisees. Concerning the blind man. Concerning the interrogation made in Caesarea. Concerning the rebuke of Peter. ^C 9. Concerning the transfiguration of Jesus. Concerning the lunatic. Concerning those reasoning about who is the greatest. Concerning avoiding scandal. 10. Concerning those who asked if it is lawful to divorce one's wife. Concerning the rich man who asked Jesus [questions]. Concerning the sons of Zebedee. Concerning Bartimaeus. 11. Concerning the colt. Concerning the withered fig tree. Concerning those cast out of the temple by the money-changers. Concerning trust in God. Concerning forgetfulness of injuries. Concerning the chief priests and elders who questioned the Lord. 12. Concerning the vineyard. Concerning those who questioned the Lord about the census. Concerning the Sadducees. ^D

[LATIN COLUMN] terrogatione Domini. Quod carendum sit ab hypocritis. De muliere cum duobus minutis. ^A

13. De consummatione. De die et hora. 14. De muliere Domini pedes ungente. De Paschate. De traditione Christi. De negatione Petri. De impositis Christo coram principe sacerdotum calumniis. 15. De tormentis quæ sub Pilato perpessus est. De consuetudine. De petitione corporis Domini. De sepultura. 16. De resurrectione Christi. Quibus post resurrectionem Dominus apparuit. Quomodo apostolis Evangelii prædicationem demandavit. ^B

ENARRATION ON THE GOSPEL OF MARK.

PRÆFATIO.

Evangelium secundum Marcum, post decem annos assumpti Christi, Romæ conscriptum est. Erat autem hic Marcus Petri discipulus, quem etiam Petrus semper filium suum spiritualem nominat. Vocabatur et Joannes. Patruelis vero erat Barnabæ, fuit item et in Pauli comitatu. ^C Quoniam igitur plurimum versabatur cum Petro, idque Romæ: rogatus est a fidelibus qui Romæ erant, ne tantum prædicaret absque Scripturis, sed et res Christi litteris proderet. Itaque vix persuasus, conscripsit. Porro a Deo revelatum fuit Petro quod Marcus conscripsisset Evangelium. Proinde cum vidisset, et verum esse confirmasset, deinde in Ægyptum misit illum, ut episcopatu fungeretur. Ubi cum prædicasset, et Ecclesiam Alexandrinam constituisset, omnes qui meridianam mundi partem habitabant, fide illustravit. Est autem character Evangelii manifestus, nihilque habet quo mens hæreat. Et ferme per omnia ^D

[GREEK COLUMN] [Translation of the preceding Greek content, corresponding to the Latin]

…the questioning by the Lord. That one must beware of hypocrites. Concerning the widow who gave two mites. 13. Concerning the consummation. Concerning the day and the hour. 14. Concerning the woman who anointed the Lord with myrrh. Concerning the Passover. Concerning the betrayal of Christ. Concerning the denial of Peter. Concerning the accusations brought against the Lord before the high priest. 15. Concerning those things He suffered under Pilate. Concerning the custom. Concerning the petition for the body of the Lord. Concerning the burial. 16. Concerning the resurrection of Christ. To whom the Lord appeared after the rising. How He ordained the preaching of the Gospel to the apostles. ^A

EXPLANATION OF THE GOSPEL ACCORDING TO MARK.

PREFACE.

The Gospel according to Mark was written in Rome ten years after the assumption of Christ. ^B This Mark was a disciple of Peter, whom Peter also always calls his son—that is to say, spiritually. He was also called John; he was a cousin of Barnabas, and was also a companion of Paul. Since, however, he spent most of his time with Peter, and that in Rome, the faithful who were in Rome asked him not only to preach without writings, but also to set down for them in writing the life according to Christ. With difficulty, therefore, he was persuaded and wrote it. But it was revealed to Peter by God that Mark had written a Gospel. Having seen it, therefore, and confirmed that it was true, he then sent him as bishop to Egypt; where, having preached and established the Church in ^C Alexandria, he enlightened all who dwelt in the southern region. The character of the Gospel is, therefore, clear, and has nothing which might cause the mind to hesitate; and it is almost in all things… ^D

The present evangelist follows the same procedure as Matthew, except that Matthew is more expansive and keeps in mind the birth of Christ according to the flesh from the very beginning; whereas this writer begins with the prophet John. Hence some persons (even if it seems somewhat over-curious) have proposed a certain opinion regarding the evangelists: ^A that God, sitting upon the Cherubim—which Scripture describes as having four faces—handed down to us a four-fold Gospel, though one comprised in a single Spirit. Therefore, just as each of the Cherubim had one face like a lion, another like a man, another like an eagle, and another like a calf, so too is the business of the evangelical proclamation. For the Gospel according to John has the face of a lion; for the lion is a royal and sovereign animal. In the same way, then, John began from the royal and sovereign dignity of the divine Word, saying: "In the beginning was the Word, and the Word was God." The Gospel according to Matthew bears the face of a man, because that evangelist began from the incarnation ^B of the Word and his birth according to the flesh. Furthermore, we liken Mark to the eagle, for he began with the prophet John; and prophetic grace, being foreseeing and seeing those things which are far off quite sharply, is like an eagle. For they say that the eagle is most sharp-sighted, so that, alone among other birds, it can gaze at the sun without blinking. The Gospel according to Luke is similar to a calf, because it began from the priesthood of Zacharias, who was offering incense for the sins of the people; and the calf was the animal sacrificed at that time. Mark therefore begins the Gospel from the life and manifestation of the Forerunner. Hear, therefore, what he says.

CAPUT I.

^CVERS. 1-3. "The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophets: Behold, I send my messenger before thy face, who shall prepare thy way before thee. The voice of one crying in the wilderness: Prepare ye the way of the Lord, make his paths straight." He says that John, the last of the prophets, is the beginning of the Gospel of the Son of God. For the end of the Old Testament is the beginning of the New Testament. The testimony concerning the Forerunner is taken from two prophets. For it is Malachi who says, "Behold, I send my messenger before thy face, who shall prepare thy way before thee," and Isaiah who provides, "The voice of one crying," and what follows. The word is from God the Father to the Son, saying that the Forerunner is an "angel," because he lived an angelic and almost immaterial life, and because he announced and pointed out Christ who was coming. He prepared the way of the Lord, by preparing the souls of the Jews through baptism to receive Christ; furthermore, "before thy face" signifies that ^D your messenger will be near you. Whence is shown the intimacy of the Forerunner toward Christ. For those who walk nearest to kings are those who are most intimate with them. Moreover, the voice of one crying

in the wilderness—perhaps in the wilderness of the Jordan, and perhaps also in the Synagogue of the Jews, which was destitute of every good thing. ^A The "way" is the New Testament; the "paths" are the Old, as being worn out. Therefore, they had to be prepared for the way, that is, for the New Testament, and to make the paths of the Old straight—having accepted them of old, but then having been found crooked and limping away from their paths.

VERS. 4-5. « Erat Joannes baptizans in deserto, et praedicans baptisma poenitentiae in remissionem peccatorum. Et egrediebatur ad eum tota regio Judaea ac Hierosolymitae, et baptizabantur, omnes ab illo in Jordane flumine, confitentes peccata sua. » The baptism of John did not possess the remission of sins, but introduced only repentance to men. How then does Mark say here, "into the remission of sins"? We say, therefore, that he preached a baptism of repentance; but to what did this preaching of repentance lead? To the remission of sins, that is, to the baptism of Christ, which possessed the remission of sins. ^B Just as when we say, "A certain guard of the king came, preaching the preparation of food for the benefit of those preparing it," we do not mean that the guard is going to bestow benefits upon those who prepare the royal food, but that he himself proclaimed the preparation of the food, so that those who prepared it, having received the king, might receive benefits from him. So, therefore, even here the Forerunner preached a baptism of repentance, so that those who repented, having received Christ, might obtain the remission of sins. For indeed, before the advent of the Savior, ^C nowhere does it appear that the remission of sins was given; but Christ himself was the first to bestow this gift, both through himself and through his own baptism. It is clear, therefore, that the baptism of John was a preparation for the remission of sins. Just as when we say, etc.

VERS. 6. « Erat autem Joannes vestitus pilis cameli, et zona pellicea circa lumbos suos, vescebaturque locustis ac melle silvestri. » We spoke concerning these things in the commentary on Matthew, and now we shall say what was omitted there: that the garment was a symbol of mourning, the prophet showing that he who repents must mourn. For sackcloth belongs to mourning. The leather belt, however, declares the mortification of the Jewish people. That the garment signified mourning, the Lord also says: "We have piped unto you, and ye have not mourned ^D (lamented)," calling the life of the Forerunner a lamentation. For he says, "John came neither eating nor drinking, and ye say, He hath a devil." But the food of John also entirely manifests his continence; and perhaps it was also an indication of the spiritual nourishment of the people who were then present, who were eating neither any of the pure birds of the heavens, nor contemplating anything sublime, but were nourished...

in a way that seemed to leap and jump, yet fell back down again; for such is the locust, jumping as if towards the heights, then falling back down. ^A Just as, therefore, the people were eating honey, that produced by the bees—the prophets—not produced by agriculture nor domesticated, which was well understood, sought after, and grasped. For the Hebrews possessed the Scriptures like some sort of honey; but they did not cultivate them, nor did they search them.

Vv. 7-8. «And he preached, saying: There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. I have baptized you with water, but he shall baptize you with the Holy Ghost.» I am not worthy, he says, to be even the last of his servants, so as to unloose the latchet—that is, the bond which is made of the thongs of his shoe. It is understood, however, in this way: all those who were coming and being baptized by John were being released through repentance from the bond of their sins, while believing in Christ. ^B John, therefore, was unloosing the latchets and bonds of sins for all the others; but he had no power to unloose Jesus’s latchet, because he did not even find a latchet—that is, sin—in him.

Vv. 9-11. «And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: and there came a voice from heaven: Thou art my beloved Son, in whom I am well pleased.» Jesus does not come to baptism for the remission of sins; for he committed no sin. Nor does he come to partake of the Spirit; for since the baptism of John, as I have said, did not cleanse from sin, how could it have imparted the Spirit? ^C Nor, indeed, does he come to be baptized for the sake of repentance; for he was much more exalted than the Baptist. Why, then, does he come? It is entirely so that he might be manifested to the people by John. For since many were flocking together, it is clear that he came so that he might receive testimony before those many as to who he was, and at the same time so that he might fulfill all righteousness—that is, all the commandments of the law; for since this too appears to be a commandment, namely to be persuaded by a prophet who is baptizing as one sent by God, he fulfills this also. ^D The Spirit descends not because Christ had need of it—for how is that possible, when it dwells in him substantially?—but so that you might learn that when you are baptized, the Holy Spirit also comes into you. Meanwhile, the descent of the Holy Spirit also effects this: so that when the Father spoke from above, "This is my Son," those who heard might not think that he was speaking concerning John, the Spirit descends upon Jesus, showing that it was said of him. Furthermore, the heavens were opened...

^A that we may learn that when we are baptized, they are opened also for us.

Verse 12-13. "And immediately the Spirit drove him into the desert, and he was there in the desert forty days, being tempted by Satan, and was with the wild beasts, and the angels ministered to him." The Lord teaches us not to be despondent if, after baptism, we fall into temptations; for this reason he ascends the mountain to be tempted. Or rather, he does not ascend, but is led up by the Holy Spirit, demonstrating to us also that we should not jump into temptations, but accept them when they come upon us. For this reason he ascends the mountain, so that the devil might become bolder ^B by the solitude of the place, and approach. For he is accustomed to attack when he sees us isolated. The place was so inaccessible that it was full of wild beasts; but the angels ministered to him after he had conquered the tempter, and these things are recounted more fully in the Gospel according to Matthew.

Verse 14-15. "And after John was delivered up, Jesus came into Galilee, preaching the Gospel of the kingdom of God, and saying, 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the Gospel.'" He withdraws into Galilee having heard that John was delivered into prison, so that he might show us too that we ought not to run headlong into temptations, but flee them. And when we have fallen into them, we should endure. It is evident that the Lord preached the same things as John, such as, "Repent."

From a collation of the Venetian codices of St. Mark

EXPLANATION OF THE GOSPEL ACCORDING TO MARK — CHAPTER I.

^A and "The kingdom of God is at hand." But this is not so. For John was saying "Repent," in order that they might withdraw from sins; but Christ says "Repent," in order that they might flee from the letter of the law. Therefore, He added, "Believe in the Gospel." For the one who is about to believe through the Gospel has henceforth abolished the law. For the Lord says that the time of the law has been fulfilled; for strictly speaking, He says, the law was in operation until this time, but from now on the kingdom of God, which is the evangelical life, is present, a life which is deservedly compared to the kingdom of heaven. For when you see someone living according to the Gospel as if he were practically without flesh, would you not say that such a one already possesses the kingdom of heaven (where there is neither food nor drink), even if it seems to be far off?

^B Verses 16–20. “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), and Jesus said to them, ‘Follow me, and I will make you become fishers of men.’ And straightway, they left their nets, and followed him. And having gone a little further from there, he saw James the son of Zebedee, and John his brother, and they also were in the boat preparing their nets, and straightway he called them. And having left their father Zebedee in the boat with the hired servants, they went after him.”

Peter and Andrew had been disciples of the Forerunner. Having seen Jesus receive testimony from John, they approached Him. Then, when John was delivered up [to prison], they became sorrowful and returned again to their own trade. Whence Christ calls them a second time. For this is their second calling. Observe, moreover, how they nourished themselves by just labors, and not by unjust ones; for such were those worthy to become the first disciples of Christ. Having therefore straightway left the things in their hands, they followed Him; for one must not delay, but must follow straightway. After them, He snares James and John, who were themselves poor, but nonetheless were supporting their aged father. They left their father, not because it is good to abandon parents, but because he was about to be an impediment to those who were to follow Christ. So too, do you leave your parents if they stand in your way toward piety, and embrace that which is good. It appears that Zebedee did not believe, but the mother of the apostles believed and followed, perhaps after Zebedee had died. ^C And know also this, that active life is called first, then the contemplative. For Peter is a symbol of the active life; for he was more fervent and surpassed the others, just as the active life also does. John, however, signifies the contemplative; for John discourses more about divine things.

^D

Verses 21–22. “And they go into Capernaum, and straightway on the Sabbath day he entered into the synagogue, and taught.”

^A And they were astonished at his doctrine. For he was teaching them as one having authority, and not as the Scribes.” Whence enter they into Capernaum? From Nazareth. Therefore, on the Sabbath day, when they were gathered together reading, then Christ also entered to teach. For indeed the Law ordained that men should be idle on the Sabbath for this very purpose, that they might have leisure for reading, being gathered together for that same end. The Lord, therefore, was teaching by way of rebuke, not by way of flattery as the Pharisees did. For while He exhorted them to what was good, He also threatened punishment to the disobedient.

Vers. 23–28. “And there was in their synagogue a man with an unclean spirit; and he cried out, saying, Ah! what have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And the unclean spirit having torn him, and cried with a loud voice, he came out of him. 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. And immediately his fame spread abroad throughout all the region round about Galilee.” ^B Evil spirits are called “unclean” because they delight in all foul deeds, and the demon considers his own destruction to be his departure from a man. For as the demons are devoid of all mercy, they think they are suffering some evil if they are not permitted to afflict men. Moreover, since they are lovers of the flesh and are accustomed to be fed by material vapors, they suffer great starvation if they do not dwell in a body. Therefore the Lord also says that this kind of demon goes out by fasting. And the unclean one did not say, “Thou art holy”—for many of the prophets were holy—but, “The Holy One,” with the addition of the article, “the”—that is, the unique and pre-eminent One, Christ.

^C *Ex collatione codd. Venet. S. Marci.* Through the addition of that epithet “unclean,” He removes the ambiguity of the name “spirit.” For “spirit” is air, spirit is the soul, spirit is an angel, and the Holy Spirit is Spirit. Lest, therefore, we fall into uncertainty through the ambiguity of the word, for this reason He says, “the spirit of an unclean demon.” For he is called unclean because of his impiety and defection from God, and because he delights in all foul works, etc. “The unique and pre-eminent One.” ^D *Christ made him hold his peace.* For the Truth had no need to be confirmed by evil spirits, nor to be commended by the testimonies of its adversaries. At the same time, however, He provides a salutary lesson for us, that we should not believe demons in any way, even if they promise to speak the truth. But because he was speaking as if he were in his right mind, and therefore all thought that he was not performing the works of a demon, but was speaking words from his own mind and his own free will, He permitted the demon to throw the man down, so that it might become manifest that it was a demon that was speaking, and not the man who was uttering the words. He went out from him, having done him no harm; for not because He cast him down did He also render him wounded, but the Lord permitted it for the sake of those present; yet He did not allow any injury to be done, so that the power of Him who commanded might be made manifest. And immediately coming out of the synagogue, etc.

^A Christ makes him speechless, so that we may learn that even if demons tell the truth, they must be silenced and not listened to. The demon, however, was tearing him and throwing him down, so that those who were looking on, seeing the magnitude of the evil from which the man was being delivered, might believe through the miracle. (46) ^B VERS. 29-31. “And immediately, coming out of the synagogue, He came into the house of Simon and Andrew, with James and John.” Now Simon’s mother-in-law was lying sick with a fever, and they immediately tell Him about her. And He came up and raised her, having taken hold of her hand, and the fever left her immediately, and she was serving them. He withdrew, as was His custom, on the Sabbath toward evening, for a gathering at the house of the disciples; but she who ought to have been serving was gripped by a fever; yet He heals her, and she then serves them. The discourse indicates that if God heals you when you are suffering from some ailment, you should use your health for the service of the saints and for the ministry of God. Now he who is angry, he who is impulsive with his hand, is also suffering from a fever; but if the Word takes hold of his hand, and he does not stretch it out impulsively, he who was previously feverish from anger serves the Word; for if the Word takes hold of the hand of the irascible man, he stands up, and then his anger serves the Word. ^C VERS. 32-34. “And when it was evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed; and the whole city was gathered at the door, and He healed many who were sick with various diseases, and cast out many demons, and He did not allow the demons to speak, because they knew Him.” It is not without cause that it is added, “when the sun had set,” but because they thought it was not lawful for anyone to heal on the Sabbath day, for this reason they waited for the setting of the sun, and then they brought those who were to be healed. He healed many, that is, all: for all are many, or perhaps He did not heal all, for there were some unbelievers who were not healed because of their unbelief, but He healed many of those brought, namely those who had faith. (47) He did not allow the demons to speak, as I said, because the Lord was teaching us not to believe them, even if they say true things. The Lord permitted the demon to cast the man down so that the malice of the one throwing him might be apparent; yet He did not allow it to do harm, so that the power of the one casting it out might be made manifest. It cried out with a loud voice, having been scourged by the Lord’s voice. It is not said what it cried, as the one crying was uttering meaningless sounds. All were amazed and called the teaching of Christ a new one, as being different from the teaching of the Pharisees or that of John the Baptist; for they only taught, but Christ even cast out demons by authority; for the phrase “Be muzzled” is one of authority. And immediately, etc. ^D Notice, however, how He does not include being vexed by a demon among the other infirmities, but sets this apart as the most grievous disease. And He did not allow, etc.

^A For if they find some who believe them at all, what would those accursed ones not do, mixing falsehoods with the truth? Thus also Paul forbade the pythonic spirit ^B which was saying, "These men are servants of the Most High God," for the saint did not wish to be commended and testified to by an unclean mouth.

Vers. 35-39. *And in the morning, long before day, Jesus rose and went out and departed into a desert place, and there He prayed. And Simon and those who were with him pursued Him. And when they found Him, they say to Him, "All are looking for You." And He says to them, "Let us go to the neighboring towns, that I may preach there also, for to this end I have come." And He was preaching in their synagogues throughout all Galilee, and casting out demons.* ^B After He healed the sick, He withdrew, teaching us not to do anything for display, but even if we do something good, to strive to keep it hidden. He prays, moreover, to show us that we must attribute to God whatever good we do, and say to Him, "Every good gift is descending from above from Thee"; for He Himself did not stand in need of prayer. And when the crowds seek Him and desire Him, He does not surrender Himself to them, but He approves of their desire, and goes also to others who were in need of His teaching and healing. For teaching was not to be circumscribed in one place, but the rays of the Word were to be spread everywhere. See, however, how He conjoins the action of teaching. He preaches, and then He also casts out demons; so do you too, after teaching, also act, that your word may not be in vain. For if Christ had not also displayed miracles, His word would not have been credited.

Vers. 40-42. *And a leper comes to Him, beseeching Him and kneeling down to Him and saying to Him, "If You will, You can cleanse me." And Jesus, having compassion, stretching out His hand, touched him and says to him, "I will, be cleansed." And when He had spoken, immediately the leprosy departed from him, and he was cleansed.* The leper was faithful and thought aright, for he did not say, "If You will ask God," but, "If You will," believing in Him as God. Christ touches him, moreover, that He might teach that nothing is ^C impure. For the Law commanded not to touch the leper, as if he were impure; but He touches him to show that He is not polluted by the touch, but rather cleanses the one who is touched. By His mercy and His word, He performs the cleansing, showing Himself to be the Lord of the Law. And he who was cleansed shows himself grateful and faithful; wherefore he did not say, "If You will ask God," but, "If You will," believing in Him as God. He is touched by Christ, ^D not because He Himself had need of this, but performing this by way of an economy, and teaching us not to do anything for display, but even if we do something good, to strive to keep it hidden, and showing that we must attribute this good to God, and say to Him, "Every good gift is descending from above from Thee." And if Mark says the apostles found Him and said, "All are looking for You," while Matthew says this of the crowds, they are not stating things contrary to one another; for it is possible that the crowds followed immediately after the apostles. And the Lord rejoiced that He was found by the crowd, but He did not surrender Himself to them; rather He walked to the others, that they too might partake of His teaching. For teaching is not to be circumscribed in one place, etc.

to show that nothing is unclean. For the law commanded that one should not touch a leper, ^A as one unclean; but the Savior, showing that nothing is unclean by nature, and that the observances of the law were to be abrogated, and that those regulations were intended for mere human beings, touches the leper, although Elisha had so feared the law that he did not even endure to see Naaman, even though he was a leper and begged for healing.

Vers. 43-45. "And strictly charging him, straightway he sent him out, and saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. 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." ^B And by this we are taught not to make a display whenever we have shown kindness to anyone. For behold, He himself commands the cleansed man not to proclaim him. Although he knew that the man would not obey, but would proclaim it; yet, as I said, instructing us in lack of vainglory, he commands him to tell no one. Nevertheless, one who has received a benefit ought to be grateful and give thanks, even if the benefactor does not require it. For the leper, even though the Lord commanded otherwise, nevertheless blazed abroad the benefit. ^C He sends him to the priest, because the law commanded that, unless the priest pronounced the former leper clean, he was not permitted to enter the city otherwise, but was driven away. He also commands him to bring the gift which it was the custom for those who were cleansed to offer, as if this were a testimony that he is not opposed to the law, but holds it in such affection that he also commands those things which are ordered by the law.

CAPUT II.

Vers. 1-5. "And he entered again into Capernaum after some days; and it was heard that he was in the house, and straightway many were gathered together, so that there was no longer room, no, not even about the door: and he preached the word unto them."

^D And he adds the healing by word, because in the law Moses says that he who touches a leper shall be unclean until the evening, and in the evening, having washed, shall be clean. In order, then, to show that uncleanness does not exist by nature, he touches him, and the law was not against Him, but against mere men; and not as a servant, but as Lord, he heals, and deliberately touches the leper, not having need of the touch for the efficacy of his healing. For Elisha, strictly observing the law, did not even endure to see Naaman, who was a leper and needed healing; for he feared the law: therefore he sent him to the Jordan to wash. But the Lord deliberately touches the leper, teaching us that one must care for the soul, and that he who has been freed from the burden of outward purifications should even more cleanse the soul. "And strictly charging him," etc.

^A And there were many, so that they could no longer find room even near the door, and He spoke to them the word. And they come to Him, carrying a paralytic, borne by four; and not being able to draw near to Him because of the crowd, they uncovered the roof where He was, and having broken it up, they let down the bed on which the paralytic was lying. And Jesus seeing their faith, says to the paralytic: "Son, your sins are forgiven." What is the meaning of "after some days"? It signifies "several days having passed." Now when He had entered, and they heard that He was in the house, they ran together, hoping to be able to converse with Him more easily. Great was the faith of these men, ^B so that they even dug through the roof and let him down; wherefore the Lord also heals, having seen the faith of those carrying him, or rather, the faith of the paralytic himself. For even he would not have allowed himself to be carried if he had not believed that he would be healed. For often, because of the faith of the one offering, the Lord heals those who are brought, even if they are unbelievers; and often the opposite occurs, because of the faith of the one brought, even if those who bring him are unbelievers. But He first forgives the sins of the sick man, then heals his disease. For the more grievous of illnesses usually arise from sins, just as the Lord says the paralytic in John fell into paralysis because of sins. For the one in John is not the one of whom mention is now being made, but one is one and another is another. ^C For the one in John had no man; but this one now is carried by four; and the one was in the sheep-pool, but this one now in a house; and the one was in Capernaum, but the other in Jerusalem, and you might find other differences. Yet know that the one in Matthew, and the one now mentioned in Mark, is one and the same.

Verses 5-12

^A-pid, not granting that the One who knows their hearts could also heal sins. The Lord, however, confirms and establishes that by healing the body, He can also heal the soul, since through the manifest He confirms the hidden, and through what is easier He confirms what is more difficult—even if to them it did not seem so. For the Pharisees thought it more difficult to heal the body, as it was visible, whereas to say that the soul was healed seemed easy, because the healing was hidden. Thus they perhaps reasoned thus: "Behold, the impostor, to avoid having to heal the body—which is manifest—pretends to heal the soul, which is hidden, saying, 'Your sins are forgiven.'" For surely, if He were able, He would have healed the body and not taken refuge in the hidden. The Saviour, therefore, showing them that He can do both, says: "Which is easier, to heal the body, or the soul?" Certainly, to heal the body; but to you the opposite seems true. I, therefore, by healing the body—which is in truth easy, though it seems difficult to you—will make credible the healing of the soul, which is indeed difficult, but because it is hidden and cannot be refuted, it seems easy. Then, therefore, He says to the paralytic: "Arise and take up your bed," for a greater confirmation of the miracle, that it is not a mere phantasm; and at the same time to show ^B that He not only healed, but also bestowed strength. Thus, therefore, He acts also in the case of the illnesses of the soul: He not only delivers us from sins, but also infuses strength to perform the commandments. I, too, therefore, being a paralytic, can be healed. For Christ is even now in Capernaum, in the house of consolation, that is, in the Church; for the Church is called the house of the Paraclete. But I am a paralytic, because the powers of my soul are inactive and immobile toward the good; but if I am carried by the four evangelists and brought to the Lord, then I shall hear: "Child" (for I become a son of God through the work of the commandments), and my sins will be forgiven. But how shall I be brought before Jesus? If they break through the roof. What is the roof? The mind, which is the uppermost part of all that is in us. This has much dust and tiles—I mean earthly things, that is, worldly affairs. But if all these are removed, and the power of the mind in us is dug out and unloaded, then I am lowered—that is, humbled; for one must not be exalted because the roof of the mind has been unloaded; but after I have been unloaded, I must be lowered, that is, humbled. Then, therefore, I shall be healed, and I will take up the bed, that is, the body, moving it toward the performance of the commandments. For one must not only arise from sin and ^C understand that we have sinned, but also take up the bed, that is, the body, for the performance of good. Then, therefore, we shall also be able to reach contemplation, so that all the thoughts within us may say: "We have never seen it in this way," that is, we have never understood as we do now, when we have been healed from paralysis. For he who has been purified from sins, he truly sees.

Verses 15-17.

^A And passing by, Jesus saw Levi the son of Alphaeus sitting at the custom-house, and says to him, Follow Me. And rising up, he followed Him. And it came to pass, as He reclined in his house, that many tax-collectors and sinners were reclining with Jesus and His disciples. For they were many, and they followed Him. And the Scribes and the Pharisees, seeing Him eating with the tax-collectors and sinners, were saying to His disciples, Why is it that He eats and drinks with tax-collectors and sinners? And Jesus hearing this, says to them, Those who are strong have no need of a physician, but those who are ill. I have not come to call the righteous, but sinners to repentance. ^B After fulfilling the miracle of the paralytic, the Lord goes out to the sea, perhaps seeking solitude, but the multitude runs together again, that you might learn that by as much as you flee from glory, by so much will it pursue you. But if you pursue it, it will flee from you. Just as then the Lord was fleeing to the sea, and again the multitude was pursuing Him, yet not only so, but He fled from there too. And passing by, He caught Matthew—for this Levi who is now being mentioned by Mark is Matthew, for he was binominal. Now Luke and Mark call him Levi, concealing the name. But he himself does not blush to admit his name; for he says that Jesus saw Matthew the tax-collector. Thus, therefore, let us also not be ashamed to confess our own sins. Now Levi was sitting at the custom-house, as it seems, demanding something from some, or making an account, or doing something else of those things which tax-collectors are accustomed to do in their offices. But he was so awakened that, leaving everything, he followed, and, as one rejoicing, he called many to a banquet. ^C But the Pharisees find fault, pretending to make themselves pure. But the Lord says, I have not come to call the righteous—that is, you who justify yourselves (for He says this by irony)—but sinners; and He calls them, not so that they might remain sinners, but to repentance, that is, to conversion. Whence He adds this, lest you think that sinners are called without their own amendment. Vers. 18-20. ^D *And the disciples of John and Pharisees fasting, and they come and say to Him, Why do the disciples of John...*

From the collation of the Venetian codices of St. Mark

One must inquire, therefore, whether it is the same tax-collector called by various names by the three evangelists, namely Matthew, Levi, and James; and if he was the son of Alphaeus? We find a double appellation of the same person used by Scripture in other places also: as in the father-in-law of Moses, who is sometimes called Jethro, and sometimes Raguel. So in the third book of Kings regarding Hadad and Jeroboam; for they are not two, but one, designated by both these names. Therefore, from the fact that the Gospel of Mark exhibits a double appellation in the list of the twelve apostles, since in one place (2.14) it has, "And passing by, he saw James of Alphaeus sitting at the custom-house," and in another (3.18), "Matthew tax-collector," someone might say that there were two tax-collectors from the number of the twelve apostles, namely Matthew and James of Alphaeus; which is not so, but it is one and the same person. And further, "And the disciples of John," etc.

^A The disciples of John were still being schooled in the more imperfect Jewish customs; wherefore some approached Christ, bringing them forward as an example and blaming Him because His disciples did not fast as they did. But He now says: I am the Bridegroom, and it is fitting for them to be of good cheer and not to fast; but when I shall be taken away from this life, then temptations shall beset them, and they will fast and be afflicted. He calls Himself the Bridegroom, not only because He weds souls as virgins, but also because the time of His first coming is not a time of mourning or austerity for those who believe in Him, nor does it involve labors, but rather it refreshes us easily and without the works of the law through baptism. For what labor is there in being baptized? Yet through this easy thing we attain salvation. ^B And the "sons of the bridal chamber" are the apostles, as they are counted worthy of the Lord's joy, and are partakers of every heavenly good and all delight. Understand also that every man, when he practices virtue, is a son of the bridal chamber. So long, therefore, as he has the Bridegroom Christ with him, he does not fast—that is, he does not show the fruits of repentance. For how can he, if he is not stumbling? But when the Bridegroom Christ is taken away from him, that is, when he has slipped into sin, then he fasts and repents, that he may be healed of his sin. ^C VERS. 20-22. "And no man soweth 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. 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." Just as, He says, an unfulled cloth, that is new, if it be sewn onto an old garment, tears it by its own strength, and new wine by its own heat bursts the old bottles, so also My disciples have not yet become strong; and so, if I burden them, I shall harm them. For they are like old garments because of the weakness of their resolve. It is not right, therefore, to burden them with the heavy precept of fasting. Or understand it this way: The disciples of Christ, being new, cannot serve archaic customs and laws. ^D VERS. 23-28. "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. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 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? How he went into the house of God in the days of Abiathar

principle of the priests, and ate the loaves of proposition, which it is not lawful to eat except for the priests, and gave them also to those who were with him? And he said to them: The Sabbath was made for man, not man for the Sabbath. Therefore the Son of man is Lord also of the Sabbath.” The disciples of the Lord pluck ears of corn, as they were no longer accustomed to live according to the law. But the Pharisees, being indignant, were refuted by Christ, who brought forward in their midst the example of David, who, because of necessity, set aside the law under Abiathar the high priest. ^B For David the prophet, fleeing from the face of Saul, came to that high priest, and deceived him as if sent by the king for a necessary military errand; and then he ate the loaves of proposition, and took away the sword of Goliath which had been offered to the Lord. There were twelve loaves, which were placed daily upon the table, six on the right and six on the left. Some ask, however, why the evangelist here calls the high priest himself Abiathar, while the Book of Kings calls him Abimelech? It must be said, therefore, that perhaps he had two names, and Abiathar and Abimelech are the same person. Or else, in another way, the Book of Kings says that Abimelech was the priest at that time, but the evangelist says that Abiathar was the high priest: whence these are not contradictory. For Abimelech was a priest, but Abiathar was the high priest. Learn also, according to the anagoge, that the disciples of Christ, on the Sabbath—that is, in the rest of souls (for ^C Sabbath is interpreted as rest)—when they have rest from all passions and are not infested by demons, then they make paths; that is, they become guides to virtue for others as well, plucking and eradicating all things that germinate from the earth and from lowly phantasy. For unless a person first rests from the passions and brings himself into quiet, he will by no means be a guide to others toward what is good.

CAPUT III. Of him who had a withered hand. Of the election of the apostles. Of the mother and brethren.

Vers. 1-5. “And he entered again into the synagogue, and there was a man there having a withered hand, and they watched him, whether he would heal him on the Sabbaths, that they might accuse him. And he says to the man having a withered hand: Rise up into the midst. And he says to them: Is it lawful on the Sabbaths to do good, or to do evil? to save life, or to kill? But they were silent. And looking around upon them with anger, grieving for the blindness of their heart, he says to the man: Stretch forth thy hand; and he stretched it forth, and his hand was restored whole, as the other.” When the disciples were accused by the Jews because they had plucked ears of corn on the Sabbath, the Lord refuted the accusers, and that by the example of David; ^D but he now refutes them more effectively by performing a miracle, showing that his disciples are so far from sinning...

by doing necessary work on the Sabbath, that I myself even work on the Sabbath, by performing a miracle. Thus, if it is evil to perform miracles, it is also evil to perform necessary work on the Sabbath; but to perform a miracle for the salvation of a man is divine; therefore, he who does no evil on the Sabbath does not transgress the law. ^A For this reason he asks them whether it is lawful to do good, rebuking them for hindering him from doing good. Everyone who does not do the works of the right side has his right hand withered. To him Christ says: "Arise," that is, rise up from sin, "and stand in the midst," that is, in the mean of the virtues. For every virtue is a mean, inclining neither to deficiency nor to excess; then, therefore, when he shall stand in the mean, his hand shall be restored whole. Observe also the word "restored." For there was a time when we had healthy hands—that is, effective, operative virtue—when as yet there was no transgression. But when our right hand was stretched out toward the forbidden fruit, from that moment it withered ^B toward the working of good. Let us, therefore, stand again in the midst of the virtues, and it shall be restored to its former health.

VERS. 6-12

Who were the Herodians? Either the soldiers of Herod, or a certain recently emerged heresy which taught that Herod himself was the Christ, because under him the succession of the Jewish kings had received its end. For the prophecy of Jacob held that when the princes out of Judah should fail, then the Christ would come. Since, therefore, in the times of Herod there was no Jewish prince, but Herod, a foreigner—for he was an Idumean—was reigning, some thought him to be the Christ and formed a sect; these, therefore, were attempting to destroy the Lord. But he withdraws; for the time of his suffering had not yet come. At the same time, he also withdraws from the ungrateful so that he might benefit more people; for many followed him, and he healed them, but the Tyrians and Sidonians, although they were foreigners, were also benefited. ^D His own kinsmen, however, persecuted him. So

there is no benefit from kinship unless there be a good character. And if the foreigners came to him from afar, while the Jews persecuted him when he came to them, see also his lack of love for vainglory; for, so that the crowds would not harass him, he sought a small boat, so that, by entering it, he might be kept untroubled. ^A By "scourges," he means diseases; for indeed diseases contribute much to our discipline, with God scourging us as a father does his children. Understand also that the Herodians—the carnal and "skin-clad"—wish to kill Jesus; for "Herod," if one interprets it, means "skin-clad." Those who go forth from their houses and from their homelands—that is, from the habits of the flesh—follow him; whence their scourges, I mean the sins that scourge the conscience, are also healed, and the unclean spirits are cast out. ^B Observe also that Jesus commands his disciples to have a boat ready for him on account of the crowds, so that they might not harass him. For Jesus is the Word within us, who commands that our boat—that is, the body—be readied for him, lest it be cast into the whirlpool of worldly affairs, and lest the crowds of affairs and their turbulence trouble the Christ who is in us.

VERS. 15-19. *And he goes up into the mountain, and calls to him whom he himself wanted, and they went to him. And he made twelve that they might be with him, and that he might send them to preach, and to have power to heal diseases, and to cast out demons. And he gave to Simon the name Peter, and James the son of Zebedee, and John the brother of James; and he gave to them names, Boanerges, which is, Sons of thunder, and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, and Judas Iscariot, who also betrayed him.* ^C *He ascends to the mountain to pray.* For since he had performed miracles, after the demonstration of the miracles he prays, teaching us all that we must be thankful to God whenever we happen to have performed some good, and must attribute it to the power of God. Or, because he was about to ordain the apostles, for this reason he goes up to pray, so that we might learn that we also, when we are about to ordain some, must first pray that the worthy one might be revealed to us, and that we might not share in the sins of others. ^D And Judas is also taken into the apostolate, so that we might learn that God does not turn away from someone who is intended to do evil because of his future malice, but rather, because of the virtue that is currently present in him, he deems him worthy of honor, even if later he is going to turn out ill. The names of the apostles are enumerated on account of the false apostles, so that the true ones might be known. He calls the sons of Zebedee "Sons of thunder" as great preachers and most theological.

VERS. 20, 22. *And they come into a house, and the crowd comes together again, so that they were not able even to eat bread. And when those belonging to him heard it, they went out to seize him. For they said that he was beside himself. And the Scribes...*

^A who had come down from Jerusalem said, "He has Beelzebul, and by the prince of the demons he casts out demons." When those who belonged to him heard this—that is, his kinsmen, perhaps those of the same country, or even his brothers—they went out to seize him. They said, "He has gone mad," which is to say, "He has a demon." For hearing that he casts out demons and cures illnesses, out of envy they supposed that he had a demon and was a madman; whence they wanted to seize him, as if to bind him like one possessed. And those belonging to him, that is, his kinsmen, acted in this way; and likewise the Scribes who had come down from Jerusalem also acted, saying that he had a demon. For since they could not contradict the things taking place, they slandered them in another way, claiming that they came from demons.

^B And having called them to himself, he spoke to them in parables: "How can Satan cast out Satan? And if a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house cannot stand. And if Satan has risen up against himself, and is divided, he cannot stand, but has an end. No one can enter the house of a strong man and plunder his goods, unless he first binds the strong man, and then he will plunder his house." By irrefutable examples he defeats the envious Jews. "For how," he says, "is it possible for a demon to cast out demons? Just as we see in households, as long as those who are in them are at peace, they stand; but if they were to be divided, they are destroyed. And how," he says, "can someone plunder the goods of the strong man, unless he first binds him?" Now what he says means this: The strong one is the demon; his goods are the ^C people who are held by him. If, therefore, one does not first bind the demon and destroy him, how will he plunder his goods—I mean the possessed? Therefore, since I am plundering his goods, that is, freeing people from the demonic affliction, it follows that I have already bound and destroyed the demons, and I am their enemy. How, therefore, do you say that I have Beelzebul—that is, that being a friend of demons and a sorcerer, I cast out demons?

^D "Amen, I say to you that all sins will be forgiven to the sons of men, and blasphemies whatever they may blaspheme. But whoever blasphemes against the Holy Spirit has no forgiveness forever, but is liable to eternal judgment; because they were saying, 'He has an unclean spirit.'" He says something like this here: Whatever other sins men commit, they might perhaps have some excuse and obtain pardon, God forgiving the weakness of men; for example, they called the Lord a glutton and a winebibber, a friend of tax collectors and sinners, and for this they will be granted forgiveness. But when, seeing him working extraordinary miracles, they blaspheme the Spirit—that is, the works done by the Holy Spirit

wrought, how then shall they obtain forgiveness, unless they repent? For when they were scandalized in the flesh of Christ, even if they had not repented for this, they might have been excused, as men scandalized. But when, seeing Him doing the works of God, they continued to blaspheme, how shall they be forgiven, having remained unrepentant?

^B VERS. 31-35. *And His mother and His brethren come, and standing without, sent unto Him, calling Him. And the multitude sat about Him, and they said unto Him: Behold Thy mother and Thy brethren without seek Thee. And He answered them, saying: Who is My mother and My brethren? And looking round about on them who sat about Him, He saith: Behold My mother and My brethren! For whosoever shall do the will of God, he is My brother and My sister and mother.* The brethren of the Lord, out of envy, approached to seize Him, thinking Him to be beside Himself and possessed by a demon. But His mother, it may be, having been overcome by the passion of vainglory, came to draw Him away from His teaching, and to show the crowds that she, whom they marveled at, could lead Him about, even to the point of drawing Him away from His teaching. Therefore, the Lord answers that it would profit His mother nothing to be His mother, unless she also possessed the other virtues; in like manner, neither would kinship profit His brothers. For those are truly Christ’s kindred who do the will of God. Thus, He does not speak these things to deny His mother, but to show that she was worthy of this honor not on account of birth alone, but on account of all the other virtues with which she was endowed; so that if she had lacked these, others would have been preferred before her in that kinship.

CHAPTER IV.

VERS. 1, 2. *And He began again to teach by the sea side; and there was gathered unto Him a great multitude, so that He entered into the boat and sat in the sea; and all the multitude was by the sea on the land, and He taught them in many parables.* Although He appears to have dismissed His mother, yet He obeys her again, for it is on her account that He goes out to the sea. He sits in the boat so that He may have all His hearers in His sight, and be the more easily heard, and that no one may be behind His back.

VERS. 3-12. *And He said unto them in His doctrine: Hearken; behold, there went out the sower to sow, and it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it. And other fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: but when the sun was up, it was scorched; and because it had no root, it withered away. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. And other fell*

into the good earth, and gave ^A fruit springing up and increasing, and it brought forth thirty, and sixty, and an hundred. And He said to them, “He who has ears to hear, let him hear.”

But when He was alone, those who were about Him with the twelve asked Him concerning the parable. And He said to them, “To you it is given to know the mystery of the kingdom of God, but to those who are outside, all things are done in parables, so that seeing they may see and not perceive, and hearing they may hear and not understand, lest they should turn, and their sins be forgiven them.”

He sets this parable of the seed first, in order to make the hearers more attentive. For since He is about to say that the seed is the word, and that falling into inattentive minds it is spoiled, for this reason He says these things before others, so that the hearers might strive not to be like that earth which wastes the seed. Who, then, is the one who sows? It is Christ Himself, who came forth from the Father’s bosom by His unfathomable philanthropy and condescension. He did not come forth to burn the cursed earth and evil hearts, nor to cut away the thorns, but to sow the seed. What kind of seed? Is it that of Moses? Is it that of the prophets? No, but His own, that is, to preach His Gospel. He, therefore, sowed.

Now, of the seeds, one fell into a soul trampled by many; and the birds of heaven—I mean the demons who inhabit the air—ate the seed. Such are those who wish to please men, a way trampled by many; for when someone does everything to please this one and that one, he is trampled by many. But observe: He did not say that He had thrown it upon the way, but that it fell. For he who sows casts it as if into good ground; but that ground, being found to be wicked, spoils the seed, that is, the word. Some have elegantly understood what “fell by the wayside” as falling into an unbelieving heart; for the Way is Christ, but those “by the wayside” are the unbelievers, who are outside the Way, that is, outside of Christ.

Another falls upon a stony soul: those I mean who receive it easily, and then throw it away. Those who are stony are, in a small degree, like the Rock—I mean Christ—in that they have received the word; but they are unlike Him in that they receive it for a time and then throw it away. And another fell into a soul full of cares; for the thorns are the cares. ^B And the fourth fell into good earth. Observe, then, how rare are the good things, and how few are those who are saved; for only the fourth part of the seed is found preserved.

Therefore, to the disciples asking Him privately, He says that “To you it is given to know the mysteries.” Is it then by allotment and natural fate that it is given to some and not to others? God forbid! But it is given to those who seek. “For seek,” He says, “and it shall be given to you.” But the rest, God has blinded, so that it might not be for their greater condemnation if they understand and do not do it. Otherwise: do you wish to know that Deus

^A made all to see what is necessary? Listen. “That seeing,” this is of God; “they may not see,” this is of their own wickedness. For God fashioned them seeing, that is, understanding the good; but they themselves do not see, willfully closing their eyes, so that they might not turn and be corrected; for it is as if they begrudged their own salvation and improvement. It is possible, however, to understand it also in this way: “To the rest I speak in parables, that seeing they may not see, and hearing they may not understand, lest perhaps even from this they should turn and be corrected.”

^B VER. 13-20. “And He says to them: Do you not know this parable? And how will you know all the parables? The sower sows the word. And these are those by the way-side, where the word is sown; and when they have heard, immediately Satan comes and takes away the word that was sown in their hearts. And these are likewise those sown on stony ground, who, when they have heard the word, immediately receive it with joy, and have no root in themselves, but are temporary; then, when affliction or persecution arises for the word's sake, they are immediately offended. And these are those who are sown among the thorns; they are those who hear the word; and the cares of this age, and the deceitfulness of riches, and the desires for other things, entering in, choke the word, and it becomes unfruitful. And these are those sown on good ground, who hear the word and receive it, and bear fruit, some thirty, some sixty, and some an hundred.” There are three orders in this place of those in whom the word is lost. For those who are by the way are ^C inattentive; those who are compared to the rock are faint-hearted; but those who are compared to the thorns are delicate. Of those also who receive and preserve the seed, there are likewise three orders. For those who bring forth a hundredfold fruit are those who lead a perfect and supreme life; those who bring forth sixtyfold are those who occupy a middle ground; but those who bring forth thirtyfold are those who, though they offer small fruits, yet do so according to their own strength, as, for example, virgins and solitaries; likewise others who live in coenobia and congregations; others also who are laymen and married. Nevertheless, the Lord receives them all as bringing forth fruit, and grace be to His loving-kindness.

VER. 21-23. “And He said to them: Does a lamp come to be put under a bushel, or under a bed? Is it not to be put on a lampstand? For there is nothing hidden which will not be manifested, nor did it become secret, but that it might come to light. If anyone has ears to hear, let him hear.” In this place He admonishes the apostles to be of radiant and honest life; for He says: As a lamp is set so that it may shine, so ^D your life will also be conspicuous to all, and all will look to it; therefore, devote yourselves to having a good life. For you do not sit in a corner, but you are a lamp. Furthermore, a lamp is not hidden under a bed, but, being placed upon the lampstand, it shines. And each one of us is a lamp, who ought to be set upon the lamp-

-^Astand, that is, upon the height of a life according to God, so that he may be able to shine for others also; but not under the bushel, that is, under gluttony and the concern for food; nor under the bed, that is, under ease. For no one who is solicitous for food and desires ease can be a lamp shining to all through his own life. For there is nothing hidden which shall not be revealed. Whether one does something good or evil in secret, it shall be manifested here, and much more so in the world to come. For what was more hidden than God? Yet even He was manifested in the flesh.

^B Vers. 24, 25. “And He said to them: Take heed what you hear. With what measure you mete, it shall be measured to you, and more shall be added to you who hear. For whoever has, to him shall be given, and whoever does not have, even what he has shall be taken away from him.” He rouses the disciples to wakefulness. Take heed, He says, what you hear, that nothing of what is said by Me may escape you. For in the measure with which you measure, it shall be measured to you, that is, what measure of attention you bring, that much utility shall be given to you. For if a hearer pays close attention to the highest degree, God gives back to him also much utility; but if he is lax, then according to his laxity his gain of utility is decreased. For whoever has readiness and zeal, utility shall be given to him; but whoever has not readiness and zeal, even what he seems to have shall be taken away from him. For through sluggishness even the small spark which he previously had is extinguished, just as it is kindled by diligence.

^C Vers. 26-29. “And He said: So is the kingdom of God, as if a man should cast seed upon the earth, and sleep and rise night and day, and the seed should sprout and grow, while he does not know. For of its own accord the earth brings forth fruit: first the blade, then the ear, then the full grain in the ear. And when the fruit is produced, immediately he sends the sickle, because the harvest has arrived.” By the kingdom of God, understand the economy of God for our sake. For the man is God Himself, who became man for our sake. He cast the seed upon the earth, the preaching of the Gospel; and having cast it, He sleeps, that is, He ascended into the heavens; yet He rises night and day. For even if God seems to sleep, yet He rises; by night, when He awakens us to the knowledge of Himself through temptations; by day, when He governs our life through pleasant and joyful things. And the seed grows while He does not know; for we are free-willed, and it lies in our own choice whether the seed grows or not. For we do not bring forth fruit by compulsion and necessity, but of our own accord, that is, of ourselves: first indeed the flowering blade and the first fruits of good...

showing ^A that we are infants, and have not yet reached the measure of the stature of Christ; then the ear, when we are able to stand against temptations. For the ear is already girded with its joints and stands upright, and is more perfect. Then also the full corn in the ear, when someone brings forth perfect fruit. But when the harvest is present [(55)], then the sickle gathers the fruit. And by sickle, understand the word of God; and by harvest, the time of the consummation of the age.

VERS. 30-34. And he said: To what shall we liken the kingdom of God? or with what comparison shall we compare it? It is as a grain of mustard seed, which when it is sown in the earth, is less than all the seeds that are in the earth, and when it is sown, it grows up and becomes greater than all herbs, and shoots out great branches, so that the birds of the air may lodge ^B under its shadow. And with many such parables he spoke the word unto them, as they were able to hear. But without a parable he spoke not unto them: but privately to his own disciples he expounded all things. Small indeed is the word of faith. For if you believe in Christ, you shall be saved. See how great the word is, so great is also the grain of mustard seed. For the preaching, having been sent upon the earth, was spread abroad and grew, so that the birds of the air, that is, all those who are lofty in understanding and in knowledge, might lodge in it. For how many wise men, having abandoned the Greek wisdom, rested in the preaching? The preaching, therefore, became greater than all, and made great branches. For one of the apostles ^C went into India, another to Rome, another to Achaia, and another to another part of the earth; they were divided like branches. And he spoke to the crowds in many parables, setting forth the parables according to the aptitude of those hearing. For since the crowd was ignorant and unlearned, for this reason he makes mention of a grain of mustard seed, and of the herb, and of the seed, that by names familiar and accustomed to them he might teach them something useful, or at least provoke them to approach and ask, and by asking, learn the things that were unknown. For to his disciples he expounded all things privately, as they approached and asked. And he resolved all things ^D whatsoever they asked as those who did not know. For not simply all things, even the manifest ones. For from those things which they learned by asking, the rest were also manifest to them; so that all things were expounded to them.

VERS. 35-40. And he says to them in that day, when evening had come: Let us pass over unto the other side. And dismissing the crowd, they take him as he was in the ship; and other little ships were with him. And there arises

From the collation of the codices

Venetian Manuscript of Saint Mark

ENARRATIO IN EVANGELIUM MARCI. — CAP. V.

^A A great storm of wind arose, and the waves were beating into the boat, so that it was already filling. And he himself was in the stern, sleeping on the cushion, and they wake him and say to him: Master, is it no concern of yours that we are perishing? And having awakened, he rebuked the wind, and said to the sea: Be silent, be muzzled. And the wind ceased, and there was a great calm, and he said to them: Why are you so timid? How is it that you have no faith? And they feared with a great fear, and said to one another: Who then is this, that even the wind and the sea obey him? ^B Matthew related these things in one way, and Mark in another; for what the former related more diffusely, the latter condensed; and conversely, what the former condensed, the latter expanded. He takes, therefore, only the disciples, that they might be spectators of the miracle that was about to occur; and that they might not be puffed up because he had dismissed the others and taken them, he allows them to be tossed by the waves, and at the same time to learn to bear temptations. He sleeps, that the miracle might appear greater to them, having been previously troubled; for if the storm had occurred while Christ was awake, either they would not have feared, or they would not have besought him. He allows them, therefore, to fall into the fear of danger, that they might arrive at a perception of his power. For since they saw the others being benefited, while they themselves enjoyed no such thing, there was a danger that they might become more discouraged. He permits, therefore, the storm to arise; he sleeps upon the cushion, which was in the boat, being indeed of wood. Having been awakened, he first rebuked the wind (for this is what had made the sea ferocious), and then the sea; he also rebukes the disciples, for the reason that they had not had faith; for if they had had faith, they would have believed that even while sleeping he could preserve them unharmed. They said to one another: Who then is this? For they still doubted concerning him; but because by a command alone he calmed the sea, and not by a rod, as Moses, nor by calling upon God, as Elisha did to the Jordan, nor by the ark, as Joshua the son of Nun, for this reason he seemed to them to be beyond a man; yet in that he slept, he appeared to them, on the other hand, to be a man.

CAPUT V.

^C Vers. 1-5. Et they came across the sea, into the country of the Gadarenes. And as he went out of the boat, immediately there met him from the tombs a man with an unclean spirit, who had his dwelling in the tombs; and neither with chains was anyone able to bind him, because he had often been bound with fetters and chains, and the chains had been torn asunder by him... ^D

^A and the shackles broken in pieces; and no one was able to tame him; and always, night and day, in the mountains and in the tombs, he was crying out and cutting himself with stones. The more accurate copies have "into the region of the Gergesenes." Now Matthew says that there were two demoniacs, but Mark and Luke say there was one; for they chose the more fierce one to give an account of him. The demoniac therefore comes, confessing him to be the Son of God. For since the disciples in the boat were doubting what manner of man this is, a more trustworthy testimony comes from the enemies; I mean from the demons. He dwelled in the sepulchers, wishing to cast a wicked opinion upon men, that the souls of those who die become demons; which God forbid that anyone should believe. ^B

Vers. 6-10. "And when he saw Jesus from afar, he ran and worshipped him, and crying out with a loud voice, said: What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not." For he was saying to him: "Come out, thou unclean spirit, from the man." And he asked him, "What is thy name?" And he answered, saying: "Legion is my name, for we are many." And he besought him much, that he would not send them away out of the country. The demons consider it their torment if they are forced to depart from a man; therefore they say, "Torment me not," that is, do not cast us out of our dwelling place, which is the man. But they also thought otherwise that, because of the heavy things they had attempted, he would not suffer them any longer, but would soon deliver them to punishment, and therefore they implored him not to torment them. The Lord asks him, not that He himself might learn, but that others might learn the multitude of the demons dwelling in him. For since one appeared to be present, Christ shows against how many enemies that miserable man was struggling.

Vers. 14. "And there was there near the mountain a great herd of swine feeding, and all the demons besought him, saying: Send us into the swine, that we may enter into them. And Jesus immediately permitted them. And the unclean spirits went out and entered into the swine. And the herd rushed down a steep place into the sea, and they were about two thousand, and were suffocated in the sea. And they that fed the swine fled, and told it to the city and to the country." The demons ask the Lord not to send them out of the country, but to release them into the herd of swine; ^D and He permits this. For since our life is a wrestling school, the Lord did not wish to cast the demons out of this life, that as they wrestle with us, they may demonstrate us to be more proved. But He permitted them to enter into the swine, so that we might learn that just as they did not spare the swine, so they would not have spared that man either, had not divine power been preserving him; for the demons, since they are our enemies, would have torn us to pieces at once, had not God preserved us. Learn, however, that the demons have no power even over swine, and much less over men, unless God permits it. Observe, however, that into men who live like swine and wallow in the mire of pleasure, they enter

^A and cast them down the precipice of destruction, into the sea of this life, and they are choked.

"And they went out to see what it was that had happened. And they come to Jesus, and they see the demon-possessed man sitting, and clothed, and in his right mind, he who had had the legion, and they were afraid. And those who had seen it told them how it had happened to the demon-possessed man, and about the swine. And they began to plead with Him to depart from their borders." And as He entered into the boat, he who had been demon-possessed pleaded with Him that he might be with Him. But Jesus did not allow him, but says to him, "Go home to your own people and announce to them how much the Lord has done for you, and has had mercy on you." And he went away, and began to proclaim in Decapolis how much Jesus had done for him, and all were marveling.

Those of that city went out to Jesus, astonished at the miracle; but having heard [the account], they feared all the more. Therefore they also plead with Jesus that He might depart from their borders; for they feared lest they should suffer something even greater. For having lost the swine, and grieving over the loss, they ^B request that the Lord depart. But he who had been demon-possessed pleaded with Him that he might be with Him; for he feared lest, if the demons found him alone, they might attack him again. But the Lord dismisses him to his own home, showing him that even if He Himself is not present, yet His power and visitation will guard him; and at the same time, so that by being seen he might benefit others also. Behold, therefore, he began to proclaim, and all were marveling. Observe also the lack of pride in the Savior. He did not say, "Announce how much I have done for you," but, "How much the Lord has done for you." So, too, you, when you do any good thing, do not attribute what has been done to yourself, but to God.

"And when Jesus had crossed again in the boat to the other side, a great crowd was gathered unto Him, and He was by the sea. And behold, there comes one of the rulers of the synagogue, by name Jairus. And seeing Him, he falls at His feet, and pleaded with Him much, saying, ^C 'My little daughter is at the point of death; that You might come and lay Your hands upon her, so that she may be saved and live.' And He went with him; and a great crowd was following Him, and they were pressing upon Him. And a woman, who had been in a flow of blood for twelve years, and had suffered much under many physicians, and had spent all that she had, and was nothing helped, but rather had grown worse, having heard about Jesus, came in the crowd behind and touched His garment; for she was saying, 'If I but touch His garments, I shall be saved.' And immediately the fountain of her blood was dried up, and she knew in her body that she was healed from the scourge."

After the miracle performed on the demon-possessed man, the Lord performs another, raising the daughter ^D of the ruler of the synagogue. He mentions also the name of the ruler of the synagogue on account of the Jews who knew what had taken place. The man possessed faith only in part; for whereas he falls at His feet, he

^A does not show as much faith as he ought. For he should have said: "Speak the word."

In the meantime, as the Lord is passing by, the woman with the issue of blood is healed; for she was a woman of most faithful soul, in that she believed she could gain benefit even from His garments, and for this reason, she also attains healing. You should understand these things also in regard to human nature, which was [like] the woman with the issue of blood. For it brought forth sin, which is death to the soul, and spills the blood of our souls. By many physicians—that is, the wise men of this world, and indeed even by the Law and the Prophets—it could not be healed. But as soon as it touched the garments of Christ, that is, His flesh, it was healed. For he who believes that Christ was incarnate is he who touches His garments.

^B VERS. 30-34. *And Jesus immediately knowing in himself the virtue that had proceeded from him, turning to the multitude, said: Who hath touched my garments? And his disciples said to him: Thou seest the multitude thronging thee, and sayest thou: Who hath touched me? And he looked about to see her who had done this. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said to her: Daughter, thy faith hath made thee whole. Go in peace, and be thou whole of thy plague.*

Virtue goes forth from Christ, not passing from place to place, but remaining unmoved in Christ, it is communicated also to others, just as teachings are, which are with those who teach ^C and are handed down to those who learn. Observe, however, how the crowds indeed thronged Him, yet no one touched Him. But she who did not throng Him, she touched Him. For we learn a mystery from this, that no one who has a turbulent mind touches Jesus, but only presses upon Him; however, he who does not press upon Jesus in a turbulent way, nor is of a troubled mind, he touches Him. But why does the Lord manifest the woman? First, indeed, that He might glorify the faith of the woman; then, that He might also encourage the ruler of the synagogue, because He is about to heal his daughter as well; in addition, that He might free the woman from great fear. For the woman was afraid, inasmuch as she had stolen her healing; therefore the evangelist also says: *Trembling and fearing, she came.* The Lord, therefore, does not say: "I have saved thee," but: *Thy faith.* Go, therefore, in peace, that is, into rest, so that the meaning may be this: Depart, and be at rest, you who until now have existed in sorrows and ^D turmoil.

VERS. 35-43. *As he was yet speaking, some come from the ruler of the synagogue, saying: Thy daughter is dead: why dost thou trouble the Master any further? But Jesus, having heard the word that was spoken, saith to the ruler of the synagogue: Fear not: only believe. And he admitted not any man to follow him, but Peter, and James, and John the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth a tumult, and people weeping and wailing much. And going in, he saith to them: Why make you this ado, and weep?*

is dead, but sleeps. And they mocked him. But he, having cast them all out, takes the father and the mother of the child, and those who were with him, and enters in where the child was lying, and taking hold of the child's hand, says to her: *Talitha cumi*; which being interpreted is: Damsel, I say unto thee, arise. And immediately the damsel arose, and walked (for she was twelve years of age), and they were astonished with a great astonishment. And he charged them straitly that no man should know it; and commanded that something should be given her to eat. ^B The members of the household of the ruler of the synagogue thought that Christ was some one of the doctors, and for this reason they besought him to come and pray over the damsel; and because she was already dead, they thought there was no longer any need of him, seeing that she had died. But he encourages the father, and says, "Only believe." Moreover, he allows no other person to follow him, except the three disciples. For the humble Jesus does not wish to do anything for the sake of ostentation. But when he says that the damsel is not dead, but sleeps, they mock him, so that they might not afterwards be able to say that he was caught in madness, and that it was no miracle to raise her; but rather they might be convicted as witnesses against themselves, that he raised one who in truth was dead, since they had mocked him for saying that she was not dead, but sleeping. He takes her by the hand, that he might impart power to her. And he gives her something to eat, that he might confirm the resurrection, that it took place in truth and not merely in appearance.

CHAPTER VI.

And he went out from thence, and came into his own country, and his disciples follow him. And when the Sabbath was come, he began to teach in the synagogue; and many hearing were astonished, saying: Whence hath this man these things? and what is the wisdom which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. ^D He goes up to his country, not being ignorant that he would be despised, but so that they might not in the future be able to say, "If he had come, we would have believed on him." He also reproves their envious state of mind. For it was fitting that they should rather glory in the Lord, as one who was adorning their country both by his teaching and by his miracles; yet they despised him on account of the lowliness of his origin. So great an evil is envy. For it always obscures good things, and does not allow them to be seen by the envious. And even now, many censure some as if they were ignoble, who nevertheless are worthy of every honor, by those who do not think well, and in no wise nobly.

Jesus was saying to them, "A prophet is not without honor, but in his own country, and among his own kin, and in his own house." And he could not do no mighty work there, save that he laid his hands upon a few sick folk, and healed them. And he marveled because of their unbelief.

^A. In a general sense, the Lord says that all prophets are without honor in their own countries and in their own homes. For if they have noble relatives, these envy them and therefore despise them; or if they are of low birth, they are despised again because of their ignobility. He could not, therefore, perform miracles there—not because He Himself was weak, but because they were unbelievers. For He spared them, so that the signs might not be to their greater condemnation, since they would not believe even then; for this reason, He does not perform miracles there. Alternatively: in the operation of miracles, there is need of both the power of Him who performs them and the faith of those who receive them. Since, therefore, the latter was lacking there—namely, the faith of those to be healed—it was not possible for Jesus to perform a sign there. For this is how we must understand, "He could not," meaning, "it was not possible" ^B.

Verses 6-11. "And he went about the villages round about, teaching. And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; and commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them." "Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city." The Lord taught not only in cities, but also in villages, so that we might learn to despise neither small things nor always seek out great cities, but preach the word even in humble hamlets, sowing the seed. He not only teaches Himself, but also sends out the twelve two by two, so that they might be the more eager. For if He had sent only one, he would have been less enthusiastic. Again, if He had sent more than two, the number of the apostles would not have sufficed for the many villages. Therefore, He sends them in pairs; for "two are better than one," says Ecclesiastes. He forbids them to take anything ^C, whether a scrip, or money, or bread.

From the collation of the Venetian codices of St. Mark

By these things Christ declared Himself, and by "in his country," He meant the whole of Nazareth; by "among his kinsfolk," any of his relatives; and by "in his own house," his own household alone. For they all despised Him: some as their fellow-countryman, others as a relative, and others as a member of their family. Since, therefore, He was exceptionally successful, they were offended in Him ^D, that is, they could not believe in Him because of envy. But the Lord speaks rather in a general sense, etc. We are accustomed, among other meanings of the word "cannot," to call any impediment, from whatever cause it may arise, an "inability." So too in this place: for the incredulity of those who were to have been benefited was a hindrance to Him. "He could not," therefore, is equivalent to "He was hindered"; for it was not fitting that He should forcefully benefit them. "And he went about the villages," etc.

^A He commands them to take nothing, neither wallet, nor copper, nor bread, training them by these means to be free from the love of money, and so that those who love them might be ashamed that those teaching them poverty possess nothing themselves. For who, seeing the apostle taking neither wallet nor bread—the most necessary things—would not be ashamed and strip himself for poverty? ^B He commands them to remain in one house, so that they might not appear to be unstable on account of gluttony, moving from one to another. And from those who do not receive them, He tells them to shake off the dust, showing that they walked a long way for their sake and did no good, or that they received nothing from them, not even dust, but shook even that off, so that this might be a testimony to them, that is, for a reproach. "For truly I say to you, it will be more tolerable for Sodom or Gomorrah in the day of judgment than for those who did not receive you." For the Sodomites, having been punished here, will be punished more bearably there. And at the same time, no apostles were sent to them, whereas those who did not receive the apostles will suffer more severe things than them.

"And they went out and preached that they should repent, and cast out many demons, and anointed with oil many that were sick, and healed them." That the apostles anointed with oil, only Mark relates, which also James, the Lord's brother, says in the Catholic Epistle: "Is any sick among you? Let him call for the elders of the Church, and let them pray over him, anointing him with oil." Oil, therefore, is useful for labors, and is a source of light, and a cause of gladness, and signifies the mercy of God and the grace of the Spirit, ^C through which we are delivered from labors and receive light and joy and spiritual gladness.

"And King Herod heard, for his name had become known; and he said that John the Baptist had risen from the dead, and because of this, powers are at work in Him." Others said that it is Elijah, and others said that it is a Prophet, as one of the prophets. But Herod, hearing, said, "This is John whom I beheaded; he himself has risen from the dead." This Herod was the son of him who killed the infants. Mark calls him king, although he was a tetrarch, using the name indiscriminately. So, hearing of the miracles of the Lord, and knowing Him to be a righteous ^D man...

How, indeed, do Matthew and Luke relate that the apostles were commanded to have neither sandals nor a staff, while Mark says these were the only things permitted to them? What, then, is to be said? Namely, that first He commanded it as Matthew and Luke write, but later He permitted them to wear only sandals and to carry a staff, for the protection of their feet and the support of the body (videlicet, He wished to indulge their weakness on account of the hardship of the journey), as this evangelist left written. "And in one house," etc.

^A he supposed that he had risen from the dead, and that by the resurrection he had received the power to perform miracles. For John had previously performed no sign; but from the resurrection, Herod thought he had acquired the power to do signs. Others said, "It is Elijah," for he reproved many, as when he said, "O faithless generation!" Herod, however, feared; he was so miserable that he feared even the dead.

^B For this very Herod, having sent his attendants, had laid hands upon John and bound him in prison on account of Herodias, the wife of his brother Philip, because he had married her. For John was saying to Herod, "It is not lawful for you to have your brother's wife." Herodias, however, bore a grudge against him and wanted to kill him, but was unable. For Herod feared John, knowing him to be a just and holy man, and he protected him, and having heard him, he did many things and heard him gladly. Mark inserts here the narrative concerning the death of John the Baptist, having taken the opportunity to do so. Some say that Herod snatched away Herodias while Philip was still living, and that for this reason he was reproved as a transgressor for having abducted the wife of a living brother; others say that Philip had indeed died, but had left a daughter behind; and since a daughter remained, Herod ought not to have married his brother’s wife even after his death. For the law at that time commanded a brother to take his brother’s wife only when no child remained; ^C but in this case, there was a daughter, therefore the marriage was illicit. See how much the madness of lust prevails, such that even Herod, who held John in such honor and reverence, disregarded him in order merely to satisfy his lust.

^D And when an opportune day arrived, when Herod held a banquet on his birthday for his grandees, and the tribunes, and the first men of Galilee; and when the daughter of Herodias herself had entered, and danced, and pleased Herod and those reclining with him, the king said to the girl, "Ask of me whatever you wish, and I will give it to you." And he swore to her, "Whatever you ask of me, I will give you, up to half of my kingdom." She, having gone out, said to her mother, "What shall I ask?" And she said, "The head of John the Baptist." And having entered immediately with haste to the king, she asked, saying, "I want you to give me, right now, on a platter, the head of John the Baptist." And the king was struck with grief, but on account of his oath and those who reclined with him, he would not reject her. And immediately the king, having sent an executioner, commanded his head to be brought. He, having gone away, beheaded him in the prison, and brought his head on a platter, and gave it to the girl, and the girl gave it to her mother. And when his disciples heard, they came and took up his corpse, and placed it in a tomb. The banquet is celebrated. The devil dances through the girl, and the oath is impious and wicked—nay, rather, foolish. But the wicked woman says, "Give me right now this...

"—that is, immediately, at this very hour. ^A Now Herod, that foolish man acting under the influence of passion, feared his oaths, and for this reason he murdered the righteous man. Yet he ought to have perjured himself in this instance, rather than commit such an abomination; for it is not good to keep an oath in every circumstance. A *speculator* is an executioner—a soldier assigned to the task of killing. By "corpse" he means the body, for after it is decapitated, the falling body is called a carcass.

One may also interpret these things spiritually. "Herod" denotes the fickle people of the Jews. He took to wife "vanity and shameless glory," whose daughter still dances and leaps about among the Jews today—namely, that knowledge of the Scriptures by which they are misled. For they imagine they understand the Scriptures, but the case is not so; for they have beheaded John—that is to say, the prophetic word. ^B For the head of prophecy—I mean Christ—they did not receive. Thus, even if they possess the prophetic word, they possess it without its head, which is Christ.

VERS. 30-33. *And the apostles gathered together to Jesus, and told him all things, both what they had done, and what they had taught. And he said to them, Come you yourselves apart into a desert place, and rest a little: for there were many coming and going, and they had no leisure so much as to eat. And they departed into a desert place by ship privately. And they saw them departing, and many knew him, and ran thither on foot out of all cities, and outwent them, and came together to him.*

After the apostles had preached, they gathered to Jesus, that we too might learn that, whenever we are sent out into some ministry, we should not completely detach ourselves from Him who sends us, nor rise up against Him, ^C but recognize Him as our Head, and return to Him, and report to Him all things whatever we have taught or done. For it is not enough to teach, unless one also acts. Christ provides rest for His disciples, that those in authority may also learn that those who labor in word and doctrine are worthy of being granted their own rest, and that they should not be kept constantly straining under their labors. He withdraws into a desert place to avoid vainglory, but even in that place He cannot remain hidden from those who seek Him. For the people were so vigilant, lest He escape them, that they even outwent them—that is, the crowd anticipated the apostles—and arrived at the place where Jesus was intending to rest. ^D Thus, do you also anticipate Jesus; do not wait for Him to call you. But run toward Him, and you rather be the one to anticipate Him.

*From the collation of the Venetian codices of St. Mark.* We have another lesson here: namely, that the teachers of the Church ought not to abandon themselves to the multitudes at all times, but at times should withdraw and remain solitary, collecting their minds away from outward preoccupation. "And he withdraws into a desert place," etc.

^A Vers. 34-40. *And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. And he commanded them to make all sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties.* ^B The Pharisees, being rapacious wolves, did not feed the people, but devoured them; for this reason, the multitudes gather to Christ, the true shepherd, fleeing those others; whence he himself supplies food to them, first that which is more useful and honorable, namely his word, and then bodily food as well. Observe, moreover, how the disciples advance in compassion; for, being moved to pity for the multitudes, they approach Christ and pray on their behalf. The Lord, however, testing them and proving whether they recognized his power—that he is able to feed them—says: "Give ye them to eat." But they even rebuke him, as though he did not know how great a shortage they labored under, and how great the multitude of the people was. For, burdened in spirit, they say: "Shall we go and buy two hundred pennyworth of bread, and give them to eat?" Finally, however, he makes them all sit down on the grass, separated. For this is what "by companies" means, that is, at different tables; which he signifies again when he says, "They sat down in ranks," this is, into various groups and sections. For "ranks" (areolæ) are called the various sections in gardens in which various vegetables are usually planted.

^C Vers. 41-44. *And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. And they did all eat, and were filled. And they took up twelve baskets full of the fragments, and of the fishes. And they that did eat of the loaves were about five thousand men.* He looks up to heaven, partly teaching us to seek food from God and not from the devil—which is what those do who live off ill-gotten gains—and partly showing the crowds that he is not an adversary to God, whom he was invoking. Furthermore, he gives it to the disciples so that they might not forget the miracle, as they had held the loaves in their own hands. And twelve baskets remain, for this very reason: that each might carry a basket on his own shoulders, and thus keep the memory of the event. The magnitude of his power is indicated by the fact that not only are so many fed, but also that much is left over. ^D For Moses

^A even if he did give the manna, did so only according to the need of each; for what exceeded that amount bred worms. And Elias, when he fed the widow, provided only as much as was sufficient. But Jesus, as Lord, also causes there to be abundance. These things, then, are according to the history. But according to anagoge, the five loaves are the books of Moses, which are five: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The two fish are the books of the fishermen, the Apostle and the Gospel. By these, then, our five senses are fed, for these are signified by the five thousand. We cannot eat everything, but much is left over, which the apostles are able to carry. For the more difficult meanings of the Law and the Gospel, we indeed, who still serve the five senses, cannot carry, but the apostles can.

^B

VERS. 45-52. *And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. And when he had sent them away, he departed into a mountain to pray. And when even was come, the ship was in the midst of the sea, and he alone on the land. And he saw them toiling in rowing; for the wind was contrary unto them. And about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: for they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. For they considered not the miracle of the loaves: for their heart was hardened.*

He constrains the disciples. For they did not want to be pulled away from him, but were separated by force, partly because of their love for him, and partly because they were perplexed as to how he would come to them, since there was no boat. Having sent away the crowds, he went up to pray privately. For prayer needs leisure and tranquility. He permits the disciples to be tempted, so that they might learn to endure. ^C For this reason, he does not stand by them immediately, but allows them to be buffeted by waves throughout the whole night, so that he might teach them to be steadfast, and not to hope for relief at the very beginning of hardships. Observe also another thing: that when he is about to end their hardships, he then puts them into even greater fear. For when they saw him, they cried out, troubled as if at a phantom; but immediately, by his voice, he cures them, saying: "Be not afraid." Then, by his entry into the ship, he provides for them a more perfect tranquility. For immediately the wind ceased. Great indeed is the miracle of walking upon the sea, and truly divine; and when there was such a storm and the wind was so contrary, it was an intensification of the miracle. ^D The apostles, however, since they had not understood concerning the loaves, understood from this miracle on the sea. It seems, therefore, that Christ permitted them to be tempted for this reason: that since they had not recognized him from the loaves, they might attain knowledge from the sea, and might derive benefit.

^A And having crossed over, they came to the land of Gennesaret and moored. And when they had come out of the boat, those who recognized him immediately ran throughout all that surrounding region and began to carry those who were ill on their pallets to wherever they heard he was. And wherever he entered into villages or cities or fields, they would lay the sick in the market-places and implore him that they might touch even the fringe of his garment; and as many as touched him were made well. For some time, it seems, the Lord resided in that place, because the evangelist says: "Recognizing him, they brought the sick." For no longer were they calling him into their houses, but they themselves rather brought those who were ill, beseeching him that they might reach even to touch the fringe of his garment. For the miracle which he had worked upon the woman who suffered from a flow of blood had reached everyone's ears and increased their faith.

CAPUT VII. Concerning the disciples eating with unwashed hands. Concerning the transgression of God’s commandments. Concerning the Syrophoenician woman. Concerning the Sabbath.

^{B C} VERS. 1-5. And the Pharisees and some of the Scribes who had come from Jerusalem gathered together to him, and when they saw some of his disciples eating bread with common, that is, unwashed, hands, they blamed them. For the Pharisees and all the Jews, unless they wash their hands up to the elbow, do not eat, holding to the traditions of the elders. And coming from the market, unless they wash, they do not eat; and there are many other things which they have received for observance, namely, the washing of cups and pitchers and bronze vessels and beds. Then the Pharisees and Scribes ask him: "Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?" The Lord’s disciples, having been taught to cling only to virtue and to be in no other way superstitious, ate with unwashed hands, simply and without anxiety. The Pharisees, therefore, seeking an occasion for insult, criticize this; and they do not criticize them as transgressors of the Law, but of the traditions of the elders. For it was not written in the Law to wash up to the elbow—that is, up to the cubit (for the cubit is called the part from the bend of the arm to the tips of the fingers)—but this had been handed down by the elders.

VERS. 6-13. But He, answering, said to them: "Well did Isaiah prophesy of you hypocrites, as it is written: This people honors me with their lips, but their heart is far from me; in vain, however, do they worship me, teaching the doctrines and commandments of men. For having abandoned the commandment of God, you hold the tradition of men—the washings of pitchers and cups, and many other similar things you do." And he said to them: "Well do you reject the commandment of God, that you may keep your own tradition. For Moses said: Honor your father and your mother; and, Who curses...

Chapter VII

^A "Moses said: Honor your father and your mother; and, He who speaks evil of father or mother, let him die the death. But you say: If a man says to his father or mother, Corban, that is, a Gift, whatever you might have profited from me, and you no longer allow him to do anything for his father or mother, making the word of God of none effect by your tradition which you have handed down, and many such like things you do." The Lord, rebuking the Jews more severely, brings forward the prophet also, who accuses them. ^B For they, on the one hand, were blaming the disciples because they transgressed the tradition of the elders; the Lord, on the other hand, brings against them a far more serious charge, that they transgress the law of Moses. For the law, he says, declares: "Honor your father and your mother"; but you teach the children to say to their parents, "Corban"—that is, "It is a Gift and dedicated to God," which is what you seek from me. For the Pharisees, wishing to devour the property of the simpler folk, used to teach the young that if they had anything like a private store, and their parents sought it, they should say: "I have already dedicated this to God, so do not ask for it anymore, as it is ^C offered to the Lord." Thus, deceiving the children and persuading them to dedicate to God, supposedly, what they possessed, they made them despise their parents, while they themselves devoured the dedicated things. For this reason the Lord reproaches them, that for the sake of gain they transgress the law of God.

"And when he had called all the multitude to him, he said to them: Hear me, all of you, and understand: There is nothing from outside a man that entering into him can defile him; but the things which proceed out of him, those are the things which defile a man. If any man has ears to hear, let him hear. And when he had entered the house, away from the multitude, ^D his disciples asked him about the parable. And he said to them: Are you also without understanding? Do you not perceive that whatever enters from outside into a man cannot defile him, because it does not enter into his heart, but into the belly, and goes out into the draught, purging all foods? And he said: That which proceeds out of a man, that defiles the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things proceed from within, and defile the man." The Lord, teaching men that the observations of foods which the law prescribes are not to be understood carnally, begins from this point to reveal, in a moderate way, the intent of the law. He says that nothing of those things which enter in is able to make one common, that is, to defile anyone, but the things proceeding from the heart are those which defile; and he enumerates them. By "an evil eye," he means either envy or intemperance; for the one who envies casts an evil and fascinating eye upon the one who is envied, and the intemperate man, seeing through the eye, invites evil. By "blasphemy," he means insult against God, as if someone should say that there is no providence; this is blasphemy.

By "blasphemy" he means an insult against God, such as when someone says that there is no providence; this is blasphemy, and he follows it up with "pride," for pride is a kind of contempt for God, when someone does something good and does not ascribe it to God, but to his own power. By "foolishness" understand an insult against men. All these passions defile the soul, originating and emerging from within it. To the crowd, the Lord spoke more obscurely; hence he said: "He who has ears to hear, let him hear," meaning: "He who understands, let him understand." But the apostles, thinking that the Lord was saying something deeper, came and asked about the parable—that is, the dark saying (for a parable is a dark saying). He first rebuked them, saying, "Are you also so without understanding?" and then he resolved the difficulty.

^B Verses 24-30. *And rising from thence, he went into the borders of Tyre and Sidon: and entering into a house, he would have no man know it, and he could not be hid. For a woman as soon as she heard of him, whose young daughter had an unclean spirit, came and fell at his feet (for the woman was a Greek, a Syro-phoenician by birth/nation), and she besought him that he would cast forth the devil out of her daughter. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.*

After the Lord had spoken about food and saw that the Jews were disobedient, he passed over to the borders of the Gentiles. For since the Jews were unbelieving, salvation was about to come to the Gentiles. He himself, however, initially sought to remain hidden, so that the Jews might not later have grounds to accuse him for having hastened to the unclean nations. Yet he could not remain hidden; for it was not possible for him to be hidden and not be recognized by someone. The woman, therefore, having heard about him, displayed a fervent faith. For this reason, the Lord does not answer immediately, but delays the gift, to demonstrate the woman's persistent faith, and the fact that, even though she was being sent away, she persisted—so that we too might learn not to recoil immediately when we pray and do not obtain our request at once, but to persist until we receive it. He calls the Gentiles "dogs," as they were considered unclean by the Jews; and he calls the "bread" the benefit which God had set apart for the children, that is, the Hebrews. The Lord therefore says: It is not fitting that the Gentiles should be partakers of the benefits which are destined for the Jews. The woman, Greek indeed by superstition, but Syro-phoenician by idiom, and Phoenician by birth (for the Canaanites were called Phoenicians because they had Phoenicia as their metropolis)—she, therefore, having heard about him, etc.

^A Since the woman responded prudently and faithfully, she obtained her desire. For the Jews, He says, have the bread, that is, You in Your entirety, who descended from heaven, and Your benefits; but I ask for the crumbs, that is, a partial benefit. Note also how the Lord did not say: "My power has saved you." But what does He say? "For the sake of this word," that is, for the sake of your faith, go; for your daughter has been cleansed. Learn, therefore, from this an instructive lesson for yourself. For each of us, when he sins, is a woman—that is, a soul infirm—and a Phoenician, as one possessing a red and bloodstained and murderous sin. Such a soul has a daughter: an evil deed which possesses a demon. For evil deeds belong to demons. Being sinners, therefore, we are called "little dogs," filled with uncleanness; for this reason, we are not worthy to receive the bread of God, that is, to partake of the immaculate mysteries. If, however, we recognize ourselves through humility and confess that we are little dogs, and confess our sins, then our daughter will be healed—that is, the demonic deed.

^B Ver. 31-37. "And returning from the borders of Tyre and Sidon, He came to the Sea of Galilee, through the midst of the territory of Decapolis. And they bring to Him a man who was deaf and had an impediment in his speech; and they besought Him to lay His hand upon him. And taking him aside from the multitude, He put His fingers into his ears, and spitting, touched his tongue; and looking up to heaven, He sighed, and said to him, 'Ephphatha,' that is, 'Be opened.' And immediately his ears were opened, and the bond of his tongue was loosened, and he spoke plainly. And He charged them to tell no one; but the more He charged them, the more zealously they proclaimed it, and were astonished beyond measure, saying, 'He has done all things well; He makes the deaf hear and the mute speak.'"

He does not delay long in the regions of the Gentiles, but quickly moves away, so that, as I was saying, He might not give the Jews occasion to say that He was transgressing the law by mingling with the Gentiles. Departing, therefore, from the borders of Tyre and Sidon, He goes into Galilee. And He heals the man who was deaf and had an impediment in his speech—for the affliction was from a demon. He took him aside from the crowd; for He who had humbled Himself even to our poverty was no seeker of glory, nor, for the most part, did He wish to perform miracles before many people, unless it were for the benefit of those who saw. ^C But by spitting, He touched his tongue, to show that all parts of His holy flesh were holy and divine, so that even His spittle now loosened the bonds of the tongue; and He put His fingers into his ears, one from His right hand in the one ear, and one from His left into the other. And having spat, etc.

all things were newer and divine, even though every spittle is an excretion. ^A And looking up into heaven, He sighed, perhaps as one beseeching the Father that He might show mercy upon the man, and teaching us that when we are about to perform a miracle, we should look toward God and from thence seek the power of miracles; or perhaps as having mercy upon the human nature, seeing how it was delivered over to the devil, so as to be mocked in such a way and to suffer such things. Whence also, having healed, He is proclaimed by those who were healed, even if He Himself enjoined and commanded them to say nothing. We are taught from this that when we are about to do good, we ought not to demand applause and notoriety; but when we receive benefits, we should proclaim and make known our benefactors, even if they themselves do not wish it.

CHAPTER VIII.

Vers. 1-9. "In those days, when a very great crowd was there, and they had nothing to eat, Jesus having called his disciples to Him, says to them: I have compassion on the crowd, because they have already remained with me for three days, and they have nothing to eat. And if I dismiss them fasting to their home, they will faint on the way: for some of them have come from far away. And His disciples answered Him: From whence can anyone satisfy these with bread here in the wilderness? And He asked them: How many loaves have you? And they said, Seven. And He commanded the crowd to sit down on the ground: and having taken the seven loaves, having given thanks, He broke, and gave to His disciples to set before them: and they set them before the crowd. And they had a few little fish: and having blessed them, He said to set these also before them. And they ate and were filled: and they took up the remaining fragments, seven baskets. And they who had eaten were as four thousand: and He dismissed them." The Lord had already performed a similar miracle before, and now He performs a miracle again, having seized upon a reasonable occasion. This was the fact that the crowd had remained for three days, and the provisions of each one were exhausted. For He did not always perform miracles concerning food, lest they might think that the people followed Him because of food. And He put His fingers into his ears, being able to accomplish the miracle by a word alone, showing that He is wealthy in the energy of divine power, and in the body united to Him. For since, because of the transgression of Adam, many sufferings have come upon human nature—sometimes even the disabling of limbs, and other various passions, declaring into what infirmity the nature of man has been brought because of sin—Christ, entering in and demonstrating it perfect in Himself, and such as He Himself had formed it from the beginning, healed through this same nature the sicknesses of those of the same substance as Himself. For this reason, He opened the ears with His fingers, and gave the faculty of speaking to the tongue with spittle. ^B "And looking up into heaven," etc.

the poor, and now, had there not been a danger expected to arise to the crowd from the lack of food, He would not have performed the miracle. Observe also the disciples, how they are still foolish, not yet believing in His power from the former [signs]. He, however, reproaches them not, teaching us also not to rebuke the ignorant too harshly, but that there are some things for which one ought to pardon them as being foolish. Consider also this, that Christ wishes no one to go away fasting. For He desires all to partake in the delights of His gifts, and especially those who have remained with Him for three days, that is, the baptized. For baptism is called illumination, and since baptism is perfected in three immersions, those who are illuminated by baptism are in three days. He takes, therefore, the seven loaves, by which I mean the more spiritual discourses. For the number seven is a symbol of the Spirit; for the Spirit is that which perfects all things, and in the number seven our life and this age are perfected. But the illuminated eat and are satisfied, and leave over abundance. For they are not able to eat all the divine meanings. But there, in the miracle of the five loaves, there were twelve baskets of leftovers—for there were five thousand, which is to say, those serving the five senses. And for this reason they were not able to eat much, but were satisfied with a little; and therefore the redundant portions were many. Here, however, there are seven baskets and few are the remains, because they were four thousand, which is to say, those trained in the four virtues, and on account of this, being more powerful, they ate much and left little. For they were unable to eat only those things which were more spiritual and deeper; for this is what is signified by the seven baskets. Learn also this according to the history, that we ought to keep to our need and seek nothing more. For behold, the crowds, having eaten and been satisfied, did not take the remains of the loaves with them, but the disciples carried them, just as also in the case of the baskets; thus, therefore, it behooves us also to be content with the symmetry of our need. ^B And straightway He entered into the ship with His disciples, and came into the parts of Dalmanutha. And the Pharisees came forth and began to dispute with Him, seeking of Him a sign from heaven, tempting Him. And sighing deeply in His spirit, He saith: Why doth this generation seek a sign? Amen I say to you, if a sign shall be given to this generation. After the miracle of the loaves, He immediately departs to another place, fearing lest the crowd, by reason of such a miracle, might act seditiously and make Him king. But the Pharisees seek a sign from heaven, such as to make the sun stand still, the moon, to bring down thunderbolts, to alter the air. For they supposed that He would not be able to produce a sign from heaven, as one who was able to perform only the signs on earth through Beelzebub. He, however, does not yield to them. For the season of signs from heaven is different—I speak of that of the second coming, when the powers of the heavens shall be shaken, and the moon shall not give her light. But the time of the first coming has nothing of the sort, but all things are full of mildness, and ^D

^A so no such sign, that is to say, from heaven, shall be given to this generation.

On the Disciples Forgetting Bread, and the Blind Man at Bethsaida

And leaving them, He got into the boat again and went to the other side. And the disciples had forgotten to take loaves, and they had only one loaf with them in the boat. And He charged them, saying, “Watch, beware of the leaven of the Pharisees and of the leaven of Herod.” And they reasoned among themselves, saying, “We have no loaves.” And Jesus, knowing this, says to them, “Why do you reason because you have no loaves? Do you not yet perceive nor understand? Is your heart still hardened? Having eyes, do you not see? And having ears, do you not hear? And do you not remember, when I broke the five loaves for the five thousand, how many baskets full of fragments you took?” They say to Him, “Twelve.” “And when the seven for the four thousand, how many panniers full of fragments did you take?” And they said, “Seven.” And He said to them, “How is it that you do not understand?”

The Lord leaves the Pharisees, as being incorrigible. For where there is hope of correction, there one must linger; but where the evil is incurable, one must depart from there. By a divine dispensation, the disciples forget to take bread, so that, having been rebuked, they might become better and come to an awareness of Christ's power. For though the Lord had told them to beware of the leaven of the Pharisees—that is, their teaching—they thought the Lord was forbidding them the leaven of bread. Hence, they are deservedly rebuked for not understanding the power of Christ, that He can make bread out of non-existence. He calls the teaching of the Pharisees and Herodians "leaven," as it is pungent ^B and full of ancient malice. For everyone who is aged in malice, and is unable to say anything spiritual so as to sweeten the palate of the hearer, possesses such leaven—a teaching of ancient malice that bites and later leads the one who has been persuaded to repentance. But who were the Herodians? Certain newly-risen teachers who said that Herod was the Christ and that one ought to believe in him.

And He comes to Bethsaida, and they bring to Him a blind man and beseech Him that He might touch him. And taking the hand of the blind man, He led him outside the village. And spitting into his eyes, having laid His hands upon him, He asked him if he saw anything. And having looked up, he said, “I see men, for I perceive them walking as trees.” Then again He laid His hands upon his eyes, and He made him look up. And he was restored and saw all things clearly, and He sent him to his home, saying, “Do not even enter the village, nor tell anyone in the village.”

Bethsaida appears to have been suffering from much unbelief, and therefore Christ laments it, as Matthew says: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago.” Therefore, when He had come ^C here, they bring to Him...

a blind man. But the faith of those who brought him was not genuine, whence the Lord also leads the blind man out of the village, and thus heals him. He spits into the blind man's eyes and lays on His hands, that we might learn that the divine Word and the action following the Word are able to perform miracles. For the hand is a symbol of action, but the spittle of the Word, inasmuch as it is from the mouth. Moreover, the blind man did not have perfect faith, for which reason He does not make him see immediately, but by degrees, as one who did not have perfect faith; for healings are given according to faith. He charges him not to enter into the village because, as I have said, the people in Bethsaida were unbelievers, and the man would have suffered harm to his soul; nor to tell anyone what had happened to him, lest they, having disbelieved, draw upon themselves a heavier judgment. And we, too, are often blind in soul while we are in the village, that is, in this world. Then, being led out of the village, that is, of the world and its affairs, by Christ, we are healed. But after we have been healed, He tells us no longer to return to the village, but [to go] to the house. The house of each of us is heaven and the dwellings there. ^A

Verses 27-30. And Jesus went out, and his disciples, into the towns of Caesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? And they answered, John the Baptist: but some say, Elias; and others, one of the prophets. And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. And he charged them that they should tell no man of him.

When He had led them far from the Jews, then He asks concerning Himself, so that, fearing no one, they might confess the truth. They answer therefore: “Some indeed suppose you to be John the Baptist; others again, Elijah.” For the many believed that John had risen, just as even Herod supposed, and that he had acquired from the resurrection the power to perform signs; for while John was living, he performed no sign. After, therefore, He had asked them about the opinions of others, He asks them also for their own opinion. It is as if He were saying this: “Those men err in their opinion about Me, but do you say something else.” What, then, does Peter do? He confesses Him to be the Christ who was heralded by the prophets. What the Lord said in response to Peter’s confession, and how He pronounced him blessed, Mark has omitted, so that he might not seem to have said these things out of favor to Peter, who was his teacher; but Matthew has related everything without omission. ^B He charged them that they should tell no man about Him. For He wished for His glory to be veiled, lest many should be scandalized in Him, and on account of this, by disbelieving, become liable to greater punishment. ^C

Vers. 31-33. And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And he spake that saying openly. And Peter took him, and began to rebuke him. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. ^D

^A When he had caught them confessing that he is the true Christ, only then does he reveal to them the mystery of the cross, even if not altogether nakedly; for even then they did not understand what he was saying, nor did they understand what it is to rise again, but rather thought it better not to suffer at all. Wherefore Peter begins to find fault with him, as though casting himself into death when it was possible not to suffer. But the Lord, showing that his passion would happen for salvation, and that only Satan does not want him to suffer, lest he save men, calls Peter "Satan," as one who thinks the same things as Satan and does not want him to suffer, but is rather opposed to him. (For "Satan" is translated as "adversary.") And "Get thee behind me," he says, that is, "Follow my will, and do not resist, nor go contrary to me, but follow behind me." He said that Peter savored the things of men, insofar as he was thinking in a lowly and carnal way, wishing the Lord to be in comfort and not to be crucified nor fall into temptation for the sake of the world’s salvation.

34–37. And when he had called the people unto him with his disciples also, he said unto them, Whosoever ^B will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?

Because Peter had rebuked him for wishing to be crucified, he calls the crowd, and in the hearing of all, speaking more pointedly toward Peter, he says: "Do you blame me, O Peter, because I take up the cross? But I say to you that neither you nor anyone else will be saved unless he dies for the sake of the good and the truth." Observe, however, that he did not say, "Even if one does not wish it, let him die," but "Whosoever will." For he says, "I compel no one. I call them to good things, not to bad, that I should also use compulsion; so if anyone does not wish it, he is not worthy of these things." What it is to deny oneself we might learn if we know what it is to deny another. He who denies another—a brother, perhaps, or a servant, or a father—even if he sees him being scourged or killed, does not turn, does not suffer with him, having once become alienated from him. Thus, therefore, he wishes us also to be unsparing of our own body, so that even if they scourge us, or do anything at all, we do not spare it. And let him "take up his cross," that is, his ignominious death; for the cross seemed ignominious at that time. Since many are crucified because they are robbers, he adds that, along with being crucified, one must also possess other virtue. For this is what "and follow me" means. Since this seemed heavy and cruel, he…

ordains that they give themselves over to death, saying that, on the contrary, this is rather an act of philanthropy. "For whoever chooses to lose his soul," he says—not like a robber who is being executed, nor like one who hangs himself (for that is not done on my account)—"such a one will find his own soul." Just as, conversely, he who thinks to gain it will lose it if he does not stand firm in the time of martyrdom. Do not tell me that he has "gained life." For if you add to this that he has even gained the whole world, it will be of no benefit. For it is not possible to trade salvation for wealth; since, if this were the case, he who had gained the world but lost his soul could, at that time, give it as a ransom while being roasted in the flame and be set free from his punishment. But there is no such exchange to be made there. And from this, therefore, we may refute the followers of Origen who say that there will be a certain restoration of souls after they have been punished in proportion to their sins. Let them hear that it is not possible there to provide a ransom for the soul. Therefore, the punishment to be suffered is not equal to what must be repaid for the sins.

^A "For whoever shall be ashamed of me and my words in this adulterous and sinful generation, of him also the Son of Man will be ashamed when he comes in the glory of his Father with the holy angels." And he was saying to them: "Amen, I say to you, that there are some of those who stand here who shall not taste death until they see the kingdom of God come with power." He is not satisfied with faith of the mind, but also demands the confession through the mouth. For since man is twofold, let his sanctification also be twofold: the soul being sanctified through faith, and the body being sanctified through confession. Therefore, whoever is ashamed to confess the Crucified One as his God, of him he too will be ashamed, judging him to be a servant unworthy of himself, when he comes—no longer humble, nor appearing as lowly as he did here, so that one would be ashamed of him, but in glory and with the retinue of angels. ^B And since he spoke about his glory, wishing to demonstrate to them that he was not boasting in vain, he says, "There are some of those who stand here"—that is to say, Peter, and James, and John—"who shall not die until I show them, in the Transfiguration, with what glory I am to arrive at the second coming." For the Transfiguration was nothing else but a foreshadowing of the second coming. For so will he himself shine then, and so will the righteous.

He called the generation of men of that time adulterous as having abandoned the true bridegroom, Christ, and having prostituted herself to another, and having received the seeds of impiety; on account of which he also called her sinful. Or rather, he calls the generation of the Hebrews adulterous and sinful (and he uses the demonstrative pronoun "this" to point them out), as having acted impiously toward God, and having bestowed upon idols the honor befitting Him alone. ^C Since, therefore, the Transfiguration was to take place, not in an enigma, nor in shadows and types by means of angels or archangels…

the Word, the King above all, the only One who is truly God, and from the love of God we preserve His commandments, for all His commandments consist in the mutual love of one another. And again, "By this shall all men know that ye are my disciples, if ye have love one to another." ^B See again how from loving one another comes the having of friendship toward Christ, and the being His disciples and friends. Observe also how He has enumerated all the faculties of the soul. For he says there is a power of the soul, and that it is "living," which he indicates by saying, "with all the soul." For he wishes both the mind and the desire to be given entirely to the love of God. There is also another power of the soul, and that is called "nutritive" and "generative." And this one must also be given entirely to God. There is also the rational power, which he has named "the mind." Therefore, he has allotted all the faculties of the soul to love.

CHAPTER IX. On the Transfiguration of Jesus. On the Possessed Boy. On those disputing who is the greatest. On the removing of the scandal.

^C VERSES 1-2. "And after six days, Jesus taketh Peter, and James, and John, and bringeth them up into a high mountain apart by themselves, and he was transfigured before them; and his garments became shining, exceeding white as snow; so as no fuller on earth can white them." Luke, however, says "after eight days," not opposing this, but rather being in very close agreement. For the one counted the very day on which He spoke, and that on which He led them up, whereas Mark counted only the days between them. Having taken the chief ones, then, He leads them up into a high mountain: Peter indeed, as one who had confessed and as one who loved; John, as the one who was loved; and James, as himself also one most eloquent and most theological. For he was so burdensome to the Jews that even Herod, wishing to please the Jews, killed him. ^D He leads them up into a high mountain, in order that the miracle might be more glorious. And "apart by themselves"—for He was about to show them a mystery. By the transfiguration, understand not a change of character, but that, while the character remained as it was before, an increase of ineffable light was added to it.

VERSES 3-7. "And there appeared unto them Elias with Moses, and they were talking with Jesus. And Peter answering saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves." Elias and Moses are seen talking with Him for many reasons, but two suffice. Since the disciples had said that the crowds were saying He was either Elias or one of the prophets, He shows them the chief of the prophets, that they might learn from this the difference between servants and the Lord; this is one reason. Another is that, because many thought Him an adversary to God, as one who broke the Sabbath and violated the Law, He shows the prophets on the mountain, one of whom was the lawgiver, the other a zealot. For such prophets would not have been holding converse with one who was seen to break the Law, unless they were pleased with what He said.

^A to descend from the mountain (for he was afraid that the Lord would be crucified), he says: “It is good for us to be here,” and not to go down there into the midst of the Jews. For if those who are raging against you should come here, we have Moses, who triumphed over the Egyptians; we have Elijah, who brought down fire from heaven and consumed the captains of fifty. But what were the prophets speaking with Him about? The matters concerning His cross and His death. And of Peter it says that he did not know what he was saying, for they were struck with terror at the ineffable light and glory. He was truly not in his right mind, not wishing for Jesus to descend to be crucified for our salvation, but to remain on the mountain forever. But let us also elevate the discourse toward anagogical contemplation. After the consummation of this world, which was created in six days, Jesus will also bring us up—if indeed we are His disciples—to the high mountain, I mean to heaven, and He will reveal Himself to us in a more radiant form. For now He appeared in a state of ignobility, as one being crucified and the son of a craftsman; but then we shall see the glory belonging to Him as the Only-Begotten. We shall see also the Law and the prophets speaking with Him, that is, those things which were spoken concerning Him both by Moses and by the other prophets; then we shall understand and find them in harmony with the events, and then we shall hear in truth the Fatherly voice, the Father revealing the Son to us and teaching: “This is My Son.” And how will He teach us? By the cloud overshadowing us, that is, by the Holy Spirit; for He is the fountain of wisdom. ^B And as they were descending from the mountain, He charged them that they should tell no one what they had seen, until the Son of Man should rise from the dead. And they kept the matter to themselves, arguing with one another what rising from the dead meant. For what reason does the Lord command the disciples to tell no one about the transfiguration? So that people might not be scandalized, if, having heard such glorious things about Christ, they later saw Him being crucified. After He had risen from the dead, however, it was fitting to speak such glorious things about Christ that had taken place before the cross. The apostles, therefore, kept the discourse to themselves, ^C arguing with one another what it meant to rise from the dead. For they did not yet, he says, know that He must rise from the dead. “And they asked Him, saying: Why do the Scribes say that Elijah must come first?” ^D They kept the matter to themselves, concerning His rising from the dead, sharing this with no one else—or else the matter concerning the transfiguration, arguing about what it meant to rise from the dead. For they did not yet, he says, know that it was necessary for Him to rise from the dead. For since they had not seen anyone raising themselves from the dead, nor had they even heard of it, they thought this too was a parable, and they were arguing about what it meant, and they asked Him, saying, etc.

But answering He said to them, “Elijah indeed coming first, restores all things; and how is it written concerning the Son of Man, that He must suffer many things and be set at nought? But I say to you, that Elijah also has come, and they did to him whatever they wished, as it is written concerning him.” Regarding Elijah, a certain rumor prevailed among the Jews that Elijah would come before Christ. However, the Pharisees did not interpret the matters concerning Elijah as they ought, but through a perversity of will they concealed the truth. For there are two comings of Christ: this one which has taken place, and that which is to come. John was the forerunner of the first; Elijah is to be the forerunner of the second. Christ therefore calls John "Elijah," as being one who was denunciatory and a zealot and a desert-dweller. The Lord, therefore, opposes the opinion of the Pharisees, who supposed that Elijah is the forerunner of the first coming of Christ. And how does He oppose it? “Elijah indeed coming, restores all things; and how is it written concerning the Son of Man, that He must suffer many things?” The sense, however, of what He says is this: The Tishbite Elijah, when he is about to come, is going to make peace for the Jews who do not believe, and to lead them to faith; so that he will be the forerunner of the second coming. For if the Tishbite were the forerunner of the first coming, ^B being about to restore all things, how then could it be written that the Son of Man is to suffer such and such things? From these two things, then, one or the other must follow: either that Elijah is not the forerunner of the first coming, if indeed the Scriptures speak truly that Christ must suffer; or that the Scriptures do not speak truly when they say that Christ will suffer, if indeed we were to believe according to the word of the Pharisees that the Tishbite will be the forerunner of the first coming. For Elijah is about to restore all things, and there will not then be any disobedient Hebrew, but all will believe the preaching, as many as might hear Elijah. Therefore, overturning the assumption of the Pharisees, the Lord says that Elijah has already come, that is, John, and they did whatever they wished to him. For they did not believe him, and at the end he was beheaded, having become the reward of a dance.

And when He came to the disciples, He saw a great crowd around them, and Scribes arguing with them. And immediately all the crowd, having seen Him, were greatly amazed, and running to Him, they saluted Him. And He asked the Scribes, “What are you arguing about with them?” And one from the crowd answering said, “Teacher, I brought my son to You, having a mute spirit; and wherever it seizes him, it tears him, and he foams and gnashes his teeth and becomes rigid; and I told Your disciples that they might cast it out, and they were not able.” Having come to the disciples—the nine, that is, who had not gone up with Him—He saw them being questioned by the Pharisees. For the Pharisees, taking advantage of the absence of Jesus, were attempting to subvert the disciples. The crowd, however, seeing Him suddenly, saluted Him; for they were longing to see Him, and they saluted Him as if seeing one arriving from a far journey. Some say that even the appearance of His countenance, ^C being made more beautiful from the light of the Transfiguration, drew the crowds...

to greet Him. ^A One from the crowd answered and said, "This man was weak in faith," just as the Lord also testifies, saying, "O faithless generation!" and again, "All things are possible to him who believes," and he himself, "Help my unbelief." He blames the disciples, as being altogether faithless. For it was fitting for him not to have come before everyone to accuse them, but privately. ^B Verses 18-26. And He answering him says, "O faithless generation, how long shall I be with you? How long shall I suffer you? Bring him to Me." And they brought him to Him. And when he saw Him, the spirit immediately convulsed him, and falling on the ground he rolled about foaming. And He asked his father, "How long is it since this has happened to him?" And he said, "From childhood, and often it has thrown him both into fire and into water, to destroy him. But if You can do anything, have compassion on us and help us." Jesus said to him, "If you can believe, all things are possible to the one who believes." And immediately the father of the child crying out with tears said, "I believe, Lord; help my unbelief." When Jesus saw that the crowd was running together, He rebuked the unclean spirit, saying to it, "You deaf and dumb spirit, I command you, come out of him and enter no more into him." And crying out and convulsing him greatly, it came out; and he became as one dead, so that many said, "He is dead." But Jesus taking him by the hand, raised him, and he stood up. ^C He who had approached was accusing the disciples as not having been able to heal him. But Christ turns the blame back upon that man himself, saying as it were this: "Because you are faithless, you were the cause of your son not being healed." He does not say this to him alone, but makes the address general, as if rebuking all the Jews in common for unbelief. For it was likely that many of those standing by were scandalized. He shows, moreover, that death is desirable to Him, from the fact of saying, "How long shall I be with you?" that is, "I am afflicted while living among you who are faithless." ^D He does not, however, stop at rebuking them, but also applies the remedy, not as a display to heal the boy but… infidel was that man; which is manifest from many things. Indeed, both from the fact that Christ said, "O faithless generation!" and from the fact that He added, "If you can believe, all things are possible to the one who believes," and from the fact that he who besought Him said, "Help my unbelief," and from the fact that the Lord commanded the demon to enter no more into him. But truly, if his unbelief was the cause that the demon was not expelled, why does He rebuke the disciples? He wished to signify that healing is often able to be restored even without the faith of those bringing the sick. For just as the faith of those bringing often suffices for obtaining healing even from lesser persons, so the virtue of those performing the acts is often sufficient, even when those who approach for the sake of obtaining health do not believe. But that man ought not to have accused the disciples before everyone, but privately: wherefore in this also he was faithless. "And He answering him says," etc.

^A But He also applies the healing, not attempting to cure the boy with ostentation, but rather with great humility. See, indeed, how He attributes the healing not to His own power, but to the faith of that man, saying, "All things are possible to him that believeth." But something else, too: for having seen the crowd gathering, He rebuked the spirit; for He did not wish to heal before a crowd, as if He were vain and ostentatious. But having rebuked it and said, "Come out, and enter no more into him," He implies that because of the unbelief of the man, the demon would have entered in again, had it not been hindered by His command. He permits the demon to tear the boy, so that all might know the assault of the demon, and that it would have killed the man had it not been held back by the divine hand. For someone is cast by a demon into the fire, which is the fire of anger and of desire, and into the water, which is the surging of worldly affairs. And this demon is mute and deaf. Deaf, as not wishing to hear the words of God; mute, as being unable even to teach others what is necessary; but if Jesus, that is to say, the Evangelical word, takes hold of the hand—by which I mean the practical virtue—then we shall be set free from the demon. See also that God helps us, and then we ourselves are required to perform the good. For he says, "Jesus raised him up"—this is God's help—"and he arose"—this is his own earnestness towards the good.

^B "And when He had entered into the house, His disciples asked Him privately, Why could not we cast him out? And He said to them, This kind can come out by nothing, but by prayer and fasting." The disciples were afraid that they had lost the grace which the Lord had given them, and for this reason, they were unable to cast out the demon. See also their reverence, in how they approach Him privately. "And this kind." What kind? Whether that of the lunatics, or simply every kind of demon, it does not go out in any other way unless by prayer and fasting; for it is necessary for both the one who is suffering to fast, and the one who is to heal. For there is need of both; but reason demands especially the fasting of the one who is suffering. It is necessary not only to fast, but also to pray; and not only to pray, but also to fast. For thus true prayer is perfected, if it also has fasting conjoined to it, so that he who is praying is not burdened by the vapors from foods, but is agile and light.

^D "And passing out from there, they went through Galilee, and He did not want anyone to know. For He was teaching His disciples, and saying to them that the Son of Man is delivered into the hands of men, and they shall kill Him. And having been killed, on the third day He shall rise again. But they were ignorant of the saying, and were afraid to ask Him." Everywhere among His miracles He introduces talk about the Passion, so that He might not be thought to have suffered out of weakness. Having therefore spoken of what was grievous, that they would kill Him, He adds the joyful news, that on the third day He

^A will rise again, so that we may learn that joyful things always follow those which are grievous, and that we do not sorrow in vain over painful events, but hope for better things.

VERS. 33-36. And he came to Capernaum: and being in the house, he asked them: What were you reasoning in the way? But they held their peace. For they had disputed among themselves in the way, which of them should be the greater. And sitting down, he called the twelve, and saith to them: If any man desire to be first, he shall be the last of all, and the minister of all. And taking a child, he set him in the midst of them: and taking him up, he saith to them: Whosoever shall receive one such child as this in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

The disciples, still thinking somewhat humanly, were contending among themselves about which of them was the greater and more honorable before Christ. The Lord, however, does not forbid the desire for precedence; for He wants us to aspire to a higher degree. But He does not want us to snatch at the first ranks, but rather to acquire sublimity through humility. For He set a child in the midst, and He wants us to become like it. For a child neither desires glory, nor envies, nor is vindictive. And not only, He says, if you yourselves become such, will you receive a great reward, but also if you honor others who are such for my sake, you will receive the kingdom of heaven; for you receive me, and whoever receives me, receives Him that sent me. You see, therefore, how great a power humility has, along with simple and guileless character. For it causes the Son and the Father to dwell within us. And it is manifest that the Holy Spirit also does so.

VERS. 37-39. John answered him, saying: Master, we saw one casting out devils in thy name, who followeth not us: and we forbade him, because he followeth not us. But Jesus said: Do not forbid him. For there is no man that doth a miracle in my name, and can soon speak ill of me. For he that is not against you, is for you.

It is not out of some jealousy or envy that the son of thunder forbids him who cast out devils, but because he desired all who call upon the name of our Lord Jesus Christ also to follow Him, and for all the disciples to be one body. For in the beginning of the preaching, some, captured by a desire for vainglory, wished themselves to perform signs. Seeing, however, that the name of Jesus was very powerful, they employed this over the infirm, and performed signs, despite being otherwise unworthy of divine grace. For Christ desired the preaching to be expanded even through the unworthy. What, then, does the Savior do? He does not allow John to forbid the one performing signs, but, "Leave him alone," He says; "for there is no man who shall do a miracle in my name..."

From the collation of the Venetian codices of St. Mark.

"...otherwise unworthy of divine grace," because they did not join themselves to the apostles on account of the latter’s abstinence and austerity in living, and because they wished to live according to their own will, and more freely. What, then, does the Savior [do]? etc.

for, he says, no one who performs a miracle in my name will soon be able to speak evil of me. For how could he speak evil of me, who makes my name an occasion for glory and performs miracles by invoking it? ^A Yet the Lord seems to contradict himself. For having said elsewhere, "He who is not with me is against me," he now says, "He who is not against us is for us." These things seem, therefore, to be contradictory; but they are not. For the saying, "He who is not with me is against me," was spoken concerning demons, who strive to draw away from God and scatter the things of God. But what is said now is concerning men who rather bring some to God through the performance of miracles.

VERS. 41-42.

VERS. 43-49.

having threatened those who cause scandal, saying that it would have been better for them if they had been cast into the sea, He now admonishes those who are scandalized to guard themselves against those who are ready to cause offense and trip them up. For if it is your foot, your hand, or your eye that causes you to stumble—that is to say, even if it is one of your most intimate associates, or someone closely related by blood and useful to you—cut him off, that is, renounce your friendship and intimacy with him. ^B The worm and the fire that punish sinners are each man’s own conscience and the memory of the shameful things done in this life, which consumes like a worm and burns like fire. For everyone, He says, shall be salted with fire, that is, tested; which is also what Paul says, that all things shall be tested by fire. And every sacrifice, He says, shall be salted with salt. This He said from Leviticus; for there God says, Every gift of your sacrifice shall be seasoned with salt. It is good, therefore, for us to season our sacrifices with the salt of God—that is, not to offer sluggish and listless sacrifices, but vigorous and savory ones. By salt the Lord also refers to the apostles, and in general to all who possess a preserving and binding power. For just as salt preserves meat and does not allow it to generate worms, so too the word of a teacher, if it is sharp and pungent, constrains carnal men and does not allow the sleepless worm to be generated within them. But if a teacher is insipid and lacks that which is sharp and binding, with what shall he be salted, that is, seasoned? Have, therefore, salt in yourselves—that is, the savory and preserving grace of the Spirit—so that you may be at peace with one another. For he who is held taut by the bond of love toward his neighbor possesses salt and is at peace with his brother.

CHAPTER X

Vers. 1–9. ^C *And rising from there, He comes into the borders of Judaea through the region beyond the Jordan, and crowds again flock to Him, and as He was accustomed, He again taught them. And the Pharisees coming up asked Him, Is it lawful for a man to divorce his wife? testing Him. But He answering said to them, What did Moses command you? And they said to Him, Moses permitted us to write a bill of divorce and to send her away. And Jesus answering said to them, For the hardness of your hearts He wrote you this commandment. But from the beginning of creation, God made them male and female. For this cause a man shall leave his father and mother, and shall cleave to his wife.* ^D By the fire of faith in God or the love toward one’s neighbor, every believer shall be salted—that is, he shall cast off the putrefaction of wickedness; or he shall be seasoned and rendered sweet to the Lord. *And every, He says, sacrifice,* etc.

Chapter X

^A And his mother. ^B *And shall be joined to his wife, and they shall be two in one flesh: so then they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder.* The Lord continually left Judea because of their envy; now, however, He moves among them again because the time of His passion was drawing near. He does not go up to Jerusalem just yet, but to the borders of Judea, in order to benefit the innocent crowd. For Jerusalem was a workshop of every malice because of the wickedness of the Pharisees. Behold, therefore, their malice, how they tempt the Lord—not leaving Him alone, for fear the crowds might believe in Him; but they constantly approach and hope that by their questions they will throw Him into a state of confusion and stop His mouth. They asked Him a question that had precipices on both sides: "Is it lawful for a man to put away his wife?" For if He should say that it is lawful to put her away, they would object that He had said, "Except for the cause of fornication, it is not lawful to put away." But if He should say that it is not lawful, they would accuse Him of being an adversary to the doctrines of Moses.

Christ, therefore, who is Wisdom itself, answers them with a response that evades their snares. He asks them what Moses commanded them. And when they said that he commanded her to be put away, He interprets the law for them. Moses, He says, was not so cruel as to introduce such a law, but he wrote this because of the hardness of your hearts. For God, knowing the inhumanity of the Hebrews, and that whoever began to hate his wife would easily have killed her, permitted them to put away a wife who was not pleasing. From the beginning, however, it was not so; but the counsel of God joins spouses together and makes them one, so much so that they even neglect their parents. Note what He says: that God did not want polygamy, such that this one should be left and another wife taken, and again that one left and another clung to. For if this were the case, God would have made one man and many women. But now this has not happened; rather, He made male and female, commanding one to be joined to one.

We may, perhaps, also understand the present passage in this way: the instructive word, casting good seeds into the soul of the faithful man, performs the role of a husband toward the soul that receives it. Often, therefore, the word, desiring to benefit the soul that receives it, leaves its father—that is, a lofty mind—and its mother—that is, embellished speech—and is joined to its wife; that is to say, it teaches what is for the benefit of that soul, humbling itself to her level and often preferring a meager mind and simple, idiomatic speech. And so the two become one flesh; that is, the soul believes that the Word of God became flesh, and no human reasoning can separate the soul from such faith.

*And in the house again His disciples asked Him concerning the same thing. And He says to them: Whosoever shall put away his wife and marry another, committeth adultery against her. And if a woman shall put away her husband and be married to another, she committeth adultery.* Again, even the disciples were scandalized; therefore, they approached...

Him once more and questioned Him, as if their mind had not yet been sufficiently healed. But He answered them, saying: "Whosoever shall put away his wife and marry another, he is an adulterer against her,"—that is, against the second woman. Similarly, the wife also is an adulteress who has left her own husband and been joined to another.

Enarration on the Gospel of Mark

^A And they brought to Him little children, that He might touch them; and the disciples rebuked those that brought them. But when Jesus saw it, He was indignant and said to them: "Suffer the little children to come unto Me, and forbid them not; for of such is the kingdom of God. Amen I say to you, whosoever shall not receive the kingdom of God as a little child, shall not enter into it." And embracing them, and laying His hands upon them, He blessed them. Great was the faith of the crowds, if they believed that Christ could bless those brought to Him by the mere imposition of hands. The disciples, ^B however, thinking it unworthy of Christ that children should be brought to Him, were hindering those who brought them. What then did Christ do? To teach them humility and to trample upon worldly pride, He both takes them up and embraces them in His arms. For He shows that He accepts the simple and innocent; hence He says, "For of such is the kingdom of God." See, He did not say, "Of these is the kingdom," but, "Of such," that is, of those who through exercise acquire the innocence which children possess by nature. For a child neither envies nor meditates revenge, nor, if beaten by his mother, does he withdraw from her; but even if she wears tattered garments, he prefers her to a queen. So also he who lives according to virtue prefers nothing to his mother—I mean the Church—not even the pleasure which rules over the many. Therefore the Lord embraces such as these in His arms, ^C saying, "Come to Me, all you that labor and are burdened," and He blesses them, saying, "Come, you blessed of My Father." By the kingdom of God, He here refers to the preaching and the promise of good things. Whosoever, therefore, shall receive the preaching of God as a child—that is, without judging or doubting—that person enters into the kingdom of God and has already received the good things by faith.

And when He was going forth into the way, a certain man running up and kneeling to Him, asked Him: "Good Master, what shall I do that I may receive life everlasting?" Jesus however said to him: "Why callest thou Me good? No one is good, but one, that is God. Thou knowest the commandments? Do not commit adultery, do not kill, ^D do not steal, do not bear false witness, do not defraud, honor thy father and thy mother." But he answering, said to Him: "Master, all these have I kept from my youth." And Jesus looking on him, loved him, and said to him: "One thing is wanting to thee; go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven; and come follow Me, having taken up thy cross." But he, being struck with sadness at the saying, went away sorrowful; for he had great possessions. Some blame this young man, as though where

a certain sly, evil, and tempting purpose was in him. But this is not so; rather, the man was fond of possessions, but not a tempter. For hear the Evangelist, that when Jesus looked at him, He loved him. Why, then, did Christ answer him thus, saying, "None is good"? Because he had approached Him as a man, and as one of many teachers. For Christ says this: "If thou thinkest me to be good as a teacher, no man is good ^B if compared with God; but if thou thinkest ^C me to be good as God, why then dost thou call me a Teacher?" Thus, by these words, Christ desires to elevate the mind of the man toward recognizing Him as God. But He also accomplishes something else: to teach him that, whenever one is about to converse with someone, one should not converse flatteringly, but should acknowledge God as the root and source of goodness, and refer the honors to Him. I admire this young man, that while all others approached for the sake of the healing of diseases, *he* sought the inheritance of eternal life, even though he was held by a most terrible passion, that of avarice, on account of which, when he heard, "Go, sell, and give to the poor," he went away grieved. Observe, too, that He did not say, "Go, sell what thou hast piece by piece and give," but "Sell" once and for all, "and give to the poor"—but not to flatterers and dissolute men. "But also come, follow Me," that is, pursue every other virtue as well. For many are free of possessions, yet not humble; or if they are humble, they are intemperate or have some other evil. For this reason, therefore, the Lord says, "Sell, and give to the poor, and follow Me, having taken up the cross," that is, having prepared thyself for death for My sake. But he, being saddened at the word, went away. For he had many possessions; and it is not in vain that "many" is added. For those who have many are not held in the same way as those who have few, but the chains of many possessions are more terrible and harder to cast off. But even if one be a young man, younger and light in his thinking, and not established in his mind, let him sell the possessions he has—that is, anger and desire and whatever evils grow from these—and let him give and cast these away to the demons, who are poor, deprived of every good, and have fallen from the riches of the goodness of God. And then let the following of Christ, and the taking up of the cross for Christ, succeed the casting away of evil wealth to the poor. For he who has cast away the wealth of sins to the demons is able to follow Christ. "Turn away from evil"—this is by the power of the demons—"and do good"—this is [by following Christ].

"And Jesus looking around, says to His disciples, 'How with difficulty shall they that have riches enter into the kingdom of God!' And the disciples were amazed at His words. But Jesus again answering, says to them, 'Children, how difficult it is for those who trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God . . ."

^A And those remaining were exceedingly astonished, saying among themselves: "And who can be saved?" But Jesus, looking at them, says: "With men it is impossible, but not with God; for all things are possible with God." Riches are not evil, but those who possess them are worthy of reproach; for one ought not to have them—that is, to hoard them—but to use them for necessary purposes. For "riches" (chrêmata) are so called because they are for "use" (chrêsis) for men, not because they are to be held fast. Therefore, those who have them and lock them away will enter the kingdom of God with difficulty. But understand "difficult" in this place as meaning "impossible." For it is impossible for a rich man to be saved. This is evident from the example which the Lord imposes, saying that it is easier for a camel to pass through a needle's eye than for a ^B rich man to enter into the kingdom of God. For it is impossible for a camel to pass through the puncture of a needle. By "camel," however, understand either the animal itself, or a certain thick rope, such as those with which sailors use at the prow of the largest ships. It is impossible, therefore, for a man, in so far as he is rich, to be saved. Nevertheless, with God this is possible. For Christ said: "Make for yourselves friends of the mammon of unrighteousness." Do you see that when we obey God, how this becomes possible? But with men it is impossible—that is, when we think worldly thoughts, this is impossible. But why were the disciples astonished at these words? For they were not, in fact, rich themselves. It seems to me that they were anxious for the sake of all men. For they had already begun to become philanthropic. But some here are in doubt as to how He said, "All things are possible with God," given that God cannot sin. We say, therefore, that when He says "all things," He means all things that have true being; but sin is not a thing. For sin is a thing without essence and without substance; furthermore, sin is not a matter of power, but of weakness, as the Apostle also says: "Christ died for us while we were yet weak." And again, David says: "Their weaknesses have been multiplied." Thus sin, being a weakness, is not possible with God. But, they say, can God cause what has been done to be as if it had not been done? We say, therefore, that God is Truth. To make what has been done as if it had not been done is a falsehood. How, then, could Truth perform a falsehood? It would first have to lose its own nature; and therefore, those who speak thus are saying something as if they were asking: "Can God not be God?" You see, then, how ridiculous is the question.

VERS. 28-31. "And Peter began to say to him: Behold, we have left all, and have followed thee. Jesus answering said: Amen I say to you, there is no man who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my sake and for the Gospel, who shall not receive a hundredfold, now in this time, houses and brothers and sisters ^C and mothers and children . . .

and lands, with persecutions, and in the world to come, eternal life. But many that are first shall be last, and the last first. ^A Although Peter had left but few things, he nonetheless calls them "all"; this is an indication that even a few things can hold one back with a certain bond of attachment, so that he who has left even those few is blessed. And although Peter alone asked the question, the Lord makes his discourse general, saying: "Everyone who has left wife or father." He says these things not that he wishes parents to be left without help, or that we should be separated from our wives, but he teaches us to prefer piety toward God above all carnal things. For since a war was ignited by the preaching, and children were about to deny their parents for the sake of piety, he says: "Whoever shall leave the carnal relations which nature gave him, and in short, all bodily things for the sake of the Gospel, shall receive a hundredfold of all things in the present age, and in the world to come, eternal life." Shall he then also receive a hundred wives? Yes, even if the accursed Julian mocked this. For tell me, what does a wife contribute to the house of a man? She entirely takes care of the husband's food, his clothing, and relieves the man of all anxiety concerning these things. See this, therefore, even in the case of the Apostles: how many women there were who took care of their clothing and food, and ministered to them—men who cared for none of these things, but only for the word and doctrine! ^B Similarly, the Apostles had many mothers and fathers who loved them and were affectionately disposed toward them; and Peter, who had left one house, later had the houses of all the disciples. And even now, throughout the world, temples erected in his name are magnificent houses. And what is greater, the saints possess all these things "with persecutions"—that is to say, being persecuted, and not in prosperity, but in tribulation. Whence also those who seem to be last in this present age because of being afflicted and persecuted, shall be first because of their hope in God. But those Pharisees, too, who seem to be first, became last, while those who left all and followed Christ became first.

VERS. 32-34. And they were in the way going up to Jerusalem, and Jesus was proceeding before them, and they were amazed, and following, they were afraid. And taking again the twelve, he began to say to them the things that were to happen to him: Behold, we go up to Jerusalem, and the Son of man shall be delivered up to the chief priests and the Scribes, and they shall condemn him to death, and shall deliver him to the Gentiles, and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him, and on the third day he shall rise again. ^C Why does he foretell the things that are to happen to him? To prepare the minds of the disciples, so that having heard them beforehand, they might bear them more easily and not be suddenly struck by fear, and so that they might know that he suffers willingly. For he who foreknew and was able to flee it, and does not flee, it is manifest that he voluntarily exposes himself to sufferings. He takes the disciples aside and speaks to them alone, ^D since the mystery of the passion was to be revealed to those close to him alone; that is why he goes ahead of everyone on the way, desiring to separate his disciples from the rest of the multitude. At the same time, because he goes before them all, he shows that he hastens toward the passion, and does not avoid death for our salvation. Although he enumerates many hardships, there is, however, one consolation for all of them: that he shall rise on the third day.

^A

Vers. 35-39. *And James and John, the sons of Zebedee, come unto him, saying, Master, we would that whatsoever we shall desire, thou shouldest do for us. And he said unto them, What would ye that I should do for you? And they said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask. Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can.* Another evangelist says that their mother approached Christ. It is likely that both occurred: that the apostles, out of a certain shame, put their mother forward, and then later approached him themselves privately. For this reason, the evangelist signifies this, saying, *They come unto him*—that is, they approached him privately, having separated themselves from the others. Let us learn what this was. They thought that he was going up to Jerusalem to reign in a temporal kingdom, and that after he had reigned, he would suffer the things of which he spoke. Thinking such things, they asked for the seat both on the right and on the left, and for this reason the Lord reproves them as asking something foolish. ^B *For ye know not*, he says, *what ye ask.* For you believe my kingdom to be a sensible one, and you ask for a sensible seat. Yet this is not the case; rather, all these things are beyond the mind. To sit at my right hand is a great thing, exceeding even the angelic orders, yet you are panting for glory, whereas I am calling you to death. For he calls the cross both a cup and a baptism: a cup, because it immediately brings sleep and because it was joyfully accepted by him; and a baptism, because it accomplished the purification of sins. But they, not understanding what he was saying, promised; for they thought he was speaking of a sensible cup, and of the baptism with which the Jews were baptized when they washed themselves before eating.

Vers. 39, 40. *And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.* You shall enter upon martyrdom, he says, and you shall die the death for the truth. But as for sitting on my right hand and on my left, it is not mine to give. Two things are wont to be asked in this place. The first is: Is it the case that this sitting is prepared for someone? The second: Is it the case that the Lord of all cannot give this seat? We say, therefore, that no one shall sit on the right or on the left. And although you may often have heard in the Scriptures of a seat, ^C do not conceive of a seat, but of exceeding honor. For [the phrase], "It is not mine..."

to give," has this meaning: It is not mine, the righteous Judge’s, to give you this honor as a favor—for I would not be just—but for those who have labored, for them this honor has been prepared. Just as if a righteous king were presiding over some contest, and then some of his friends were to approach him and say, "Give us the crowns," he would have said, "It is not mine to give, but if anyone shall struggle and win, for him the crown is prepared." So too you, O sons of Zebedee, you shall indeed be martyrs for my sake, but if anyone be found who, along with his martyrdom, possesses all other virtue to a greater degree ^B than you, that person will precede you.

VERS. 41-45. "And when the ten heard [it], they began to be indignant concerning James and John. And Jesus having called them to himself, says to them: You know that those who are considered to rule over the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you; but whoever wishes to become great among you, shall be your minister, and whoever wishes to become first of all, shall be servant of all. For even the Son of Man did not come to be ministered to, but to minister, and to give his soul as a ransom for many." The disciples were still subject to human affections and laboring under envy; ^C therefore they are indignant against the two. But when was this? When they saw that they were not accepted by the Lord, but, as it were, had suffered a rebuff, then they were indignant. For as long as they were being honored by the Lord, they endured it without being indignant, even though they saw them being preferred; but since now they themselves were demanding this honor, the others could not bear it. But while now they were acting in this imperfect manner, later you will see them even yielding the primacy to one another. But Christ heals them, and first of all calms them by calling them near to himself—for this is what "having called them to himself" signifies. Then, by showing that to snatch at honor and to covet primacy is a pagan trait. ^D For the rulers of the nations, they behave with power and tyrannically. But my disciples not so; rather, he who wishes to be great, let him minister to all, for this is a mark of a great soul, to bear with all and to serve all. And the example was at hand: "For the Son of Man did not come to be ministered to, but to minister, and to give his soul as a ransom for many," which is greater than to minister. For when someone not only ministers but also dies for the one he ministers to, what is greater and more admirable than this? Yet this ministry and condescension became an exaltation and glory both for himself and for all. For before he became man, he was known only to the angels. But since he became man and was crucified, he does not only have that former glory, but he has also received another, and rules over the whole world.

VERS. 46-52. "And they come to Jericho; and as he was leaving Jericho, with his disciples and a great crowd, the son of Timaeus, Bartimaeus the blind man,"

[GREEK COLUMN] ἐκάθητο παρὰ τὴν ὁδὸν προσαιτῶν. Καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζωραῖός ἐστιν, ἤρξατο κράζειν καὶ λέγειν· Υἱὲ Δαβίδ Ἰησοῦ, ἐλέησόν με. Καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ. Ὁ δὲ πολλῷ μᾶλλον ἔκραξεν· Υἱὲ Δαβίδ, ἐλέησόν με. Καὶ στὰς ὁ Ἰησοῦς, εἶπεν αὐτὸν φωνηθῆναι· καὶ φωνοῦσι τὸν τυφλὸν, λέγοντες αὐτῷ· Θάρσει, ἔγειρε, φωνεῖ σε. Ὁ δὲ, ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ, ἀναστὰς ἦλθε πρὸς τὸν Ἰησοῦν. Καὶ ἀποκριθεὶς λέγει αὐτῷ ὁ Ἰησοῦς· Τί θέλεις ποιήσω σοι; Ὁ δὲ τυφλὸς εἶπεν αὐτῷ· Ραββουνί, ἵνα ἀναβλέψω. Ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· Ὕπαγε, ἡ πίστις σου σέσωκέ σε. Καὶ εὐθέως ἀνέβλεψε καὶ ἠκολούθει τῷ Ἰησοῦ ἐν τῇ ὁδῷ. » Ὁ δὲ Ματθαῖος δύο τυφλούς λέγει· ἐνδέχεται δὲ δύο μὲν εἶναι τοὺς ἰαθέντας, τὸν δὲ ἐπιφανέστερον αὐτῶν τοῦτον εἶναι τὸν νῦν παρὰ τῷ Μάρκῳ μνημονευόμενον. Ὅρα δὲ πῶς τιμῶσι τὸν Ἰησοῦν καὶ οἱ ὄχλοι, ὥστε ἐπιτιμᾷν τῷ τυφλῷ βοῶντι, ὡσανεί τινος βασιλέως παροδεύοντος. Ἐρωτᾷ δὲ αὐτὸν ὁ Κύριος, ἵνα μήτις εἴπῃ ὅτι ἄλλα βουλομένῳ ἄλλα δίδωσιν ὁ Κύριος. Εὐγνώμων δὲ ψυχὴ τοῦ τυφλοῦ· εἴ γε μετὰ τὸ θεραπευθῆναι οὐκ ἀφῆκε τὸν Κύριον, ἀλλ᾽ ἡκολούθει αὐτῷ. Δύναται δὲ καὶ ἀναγωγικῶς νοηθῆναι τοῦτο. Ἱεριχὼ ὁ τόπος οὗτος ὁ κάτω. Τυφλὸς δὲ καθήμενος ἐνταῦθα ἡ φύσις ἡ ἀνθρωπίνη, ἥτις υἱὸς ἦν τοῦ ὑπὲρ πᾶσαν τιμὴν Θεοῦ. Αὕτη τοίνυν ἔκραζε τῷ Ἰησοῦ διὰ τῆς Ἱεριχώ, τουτέστι τοῦ βίου τούτου, ἐδευόντι. Ἤλεησε δὲ αὐτὴν καὶ διὰ τῆς πίστεως ἔσωσεν, ἐκδυσαμένην τὸ παλαιὸν ἱμάτιον τῆς ἁμαρτίας. Σωθεῖσα δὲ ἠκολούθησεν αὐτῷ, ἐργαζομένη τὰς ἐντολὰς ἐν τῇ ὁδῷ, τουτέστιν ἐν τῷ βίῳ τούτῳ. Ἐνταῦθα γάρ ἐστιν ἀκολουθῆσαι τῷ Χριστῷ· μετὰ δὲ ταῦτα ἀποκλείονται πάντες τοῦ ἐργάζεσθαι τὰς ἐντολάς.

ΚΕΦΑΛ. ΙΑ'. Περὶ τοῦ πώλου. Περὶ τῆς ξηρανθείσης συκῆς. Περὶ τῶν ἐκβληθέντων ἐκ τοῦ ἱεροῦ τραπεζιτῶν. Περὶ τοῦ θάρσους πρὸς τὸν Θεόν. Περὶ τῆς ἀμνησικακίας. Περὶ τῶν ἐπερωτησάντων τὸν Κύριον ἀρχιερέων καὶ πρεσβυτέρων.

Καὶ ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα, εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ, καὶ λέγει αὐτοῖς· Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν· καὶ εὐθέως εἰσπορευόμενοι εἰς αὐτὴν, εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν οὐδεὶς ἀνθρώπων κεκάθικε. Λύσαντες αὐτὸν ἀγάγετε, καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο; εἴπατε ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθέως αὐτὸν ἀποστελεῖ ὧδε. Ἀπῆλθον δὲ, καὶ εὗρον πῶλον δεδεμένον πρὸς τὴν θύραν ἔξω, ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. Καί τινες τῶν ἐκεῖ ἐστηκότων ἔλεγον αὐτοῖς· Τί ποιεῖτε λύοντες τὸν πῶλον; Οἱ δὲ εἶπον αὐτοῖς, καθὼς ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς, καὶ ἀφῆκαν αὐτούς.

Πολλάκις μὲν καὶ ἄλλοτε ἦλθεν εἰς Ἱεροσόλυμα, ἀλλ' οὐδέποτε μετὰ τοσαύτης περιφανείας, μεθ' ὅσης νῦν. Πρώην μὲν γὰρ ἐκρύπτετο διὰ τὸν φθόνον αὐτῶν· νῦν δὲ, ἐπειδὴ τοῦ πάθους ἐφέστηκεν ὁ καιρός, ὃν αὐτὸς ἑαυτῷ ὥρισε, λαμπρότερον ἔρχεται, ἵνα ἐὰν μὲν θέλωσι, συνῶσι τὴν δόξαν αὐτοῦ, καὶ ἀπὸ τῶν ἐπ' αὐτῷ προ-

[LATIN COLUMN] sat by the way, begging. And having heard that it was Jesus of Nazareth, he began to cry out and say: Jesus, Son of David, have mercy on me. And many rebuked him that he should hold his peace. But he cried out the more: Son of David, have mercy on me. And Jesus stood and ordered him to be called; and they call the blind man, saying to him: Be of good comfort: arise, he calleth thee. Who, casting off his garment, arose and came to Jesus. And Jesus answering saith to him: What wilt thou that I should do to thee? And the blind man said to him: Rabboni, that I may see. And Jesus said to him: Go thy way, thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. Matthew mentions two blind men: it is possible that there were two who were healed, but that this one was more prominent, whom Mark now mentions. See how the crowds honor Jesus, so that they rebuke the blind man for crying out, as if some king were passing by. The Lord questions him so that no one might say that He granted one thing to one who desired another. The blind man’s gratitude was such that after he was healed, he did not leave the Lord, but followed Him. This can also be understood in an allegorical sense. Jericho is this lower place; the blind man sitting there is human nature, which was the son of [that] God who surpasses every honor. Therefore, it cried out to Jesus as He was passing through Jericho—that is, this life. He had mercy upon it and, because of its faith, saved it, as it cast off the old garment of sin. Having been saved, it followed Him, working the commandments in the way, that is, in this life. For here it is possible to follow Christ; but after this, all are excluded from the working of the commandments.

CAP. XI. Concerning the colt. Concerning the withered fig tree. Concerning those cast out of the temple, the money-changers. Concerning confidence in God. Concerning the forgetting of injuries. Concerning the chief priests and elders who questioned the Lord.

And when they draw near to Jerusalem, to Bethphage and Bethany at the mount of Olives, He sendeth two of His disciples, and saith to them: Go into the village that is against you; and straightway entering into it, you shall find a colt tied, upon which no man hath sat: loose him and bring him. And if any man shall say to you, Why do you this? say that the Lord hath need of him: and straightway he will send him hither. And they went their way, and found the colt tied before the gate without, in the meeting of two ways, and they loose him. And some of them that stood there said to them: What do you, loosing the colt? And they said to them as Jesus had commanded them; and they let them go.

He had come to Jerusalem many times before, but never with such great majesty as now. Formerly, He was hidden because of their envy; but now, because the time of the passion which He had set for Himself was at hand, He comes more openly, so that, if they will, they may understand His glory, and from the prophecies which were fulfilled in Him acknowledge Him to be the true God; if

they will not understand, this may be to their greater condemnation, because they did not believe even after such brilliant miracles. For see how many miracles He announces here. He said to them, "You shall find a colt." He said that they would be hindered, and then, upon them saying that the Lord has need of it, they would be permitted to take it. For that was no small thing, that the apostles were permitted to lead away the colt; which would not have happened had not some divine power rested upon the owners of the colt, constraining them, although they were poor and perhaps farmers, to release the animal. Nevertheless, learn that the Lord did not do this without a purpose. For He had no need of a colt, He who had many times traversed all of Galilee and Judea; but He was signifying that He would ride upon the Gentile people, who were then unbelieving and uneducated, and bound by their own sins at the crossroads—that is, in this life—at the gate, which is outside the Church. It was set free, however, by the apostles through baptism and faith; and the Lord rode upon it, when the apostles had laid their garments upon it, that is, every kind of comeliness which is from virtue. For previously the Gentiles, being naked, were unseemly, doing unlawful things. But when they were led by the apostles, then indeed they learned to walk becomingly, and for this reason Christ is carried, being borne, upon them. And who were the former masters of the colt who prohibited the apostles? Were they not altogether the demons? But the apostles prevail even over these. ^C

VERS. 7-10. "And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord. Blessed be the kingdom that cometh in the name of the Lord our father David: Hosanna in the highest." ^D As long as the multitude remains uncorrupted, it recognizes what is required; therefore, each one honors Jesus according to his capacity. Let us see what those who were praising Him said. They drew this hymn from David. Furthermore, "Hosanna," according to some, signifies "save, I pray," and according to others, it signifies a "hymn." However, the former is better. For it is written in the one hundred and seventeenth Psalm: "O Lord, save, I pray," which in Hebrew is written "Hosanna." But by the "kingdom of David," they meant the kingdom of Christ, both because the Lord was descended from the seed of David, and because David is interpreted as "strong in hand," or "capable in hand." For who else is capable in hand, if not the Lord, whose hands performed so many miracles? But let us also spread our garments, that is, our flesh—for the flesh is a garment of the soul—and let us subject it to the Lord. And let us pave the way of our own life, by cutting down branches from the trees, that is, by imitating the lives of the saints. Trees are

^A indeed the saints, from whom those who imitate their virtue cut branches. But let our deeds also, both those that go before and those that follow, be to the glory of God. For there are those who show a noble beginning in their former life, but their subsequent life—the one that follows, I mean—is not of that kind, nor is it to the glory of God.

VERS. 11-14. And Jesus entered into Jerusalem, and into the temple. And when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. And on the morrow, when they were come out of Bethany, he was hungry: and seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.

He entered indeed into Jerusalem, but he went out again, showing that he was going to leave it desolate and for plunder. He goes out to Bethany, which is interpreted as "house of obedience." For having left the disobedient and hard-hearted Jews, he comes with his disciples to those who obeyed him. Let us also consider the matters concerning the fig tree; for many absurdities appear to arise. First, if he was hungry in the morning; then, if, when it was not the time for figs, he sought fruit; and furthermore, what is the reason that a senseless plant was punished. They say, therefore, that this whole matter is a dispensation. For since he often performed miracles by benefiting men, but the disciples had not seen his power to harm anyone, for this reason, wishing here to show the disciples that he is able also to harm—and that if he wished, he could destroy those who were about to crucify him in a single moment—he shows his power upon a senseless tree. And it is a great miracle, how a tree so full of sap suddenly dried up; for the fig tree is more ^B succulent than almost all others. He is hungry in the morning in a way involving dispensation, yielding to the flesh, and he seeks fruit from one that had not the time of fruit, so that, as I said above, he might show the disciples that he is also able to punish. This fig tree also holds a type of the Jewish ^C people, and he looked round about all things that were in the temple, giving a time of correction to the despisers. Later, however, coming, he dealt with them more strictly, as being incorrigible. Finally, having entered into the temple, he went out again, etc.

Chrysostom says that Jesus went to the fig tree, not as if seeking fruit; for how could he, since it was not yet the time, as the present evangelist states? But if this same evangelist, who said this, adds also that he came if haply he might find fruit thereon, you should understand this to be the opinion of the disciples, that he came to the fig tree due to the expectation of fruit; for they were still somewhat imperfect—for the evangelists record the opinions of the disciples in many places. Just as this belonged to their opinion, so too did the thinking that he cursed it for this reason, because it did not have fruit. For what reason then was the plant cursed? Not because it had sinned, but so that the apostles might learn, as has been said, that he is able also to punish. This fig tree also holds a type, etc. ^D

of the Synagogue of the Jews, which had only leaves, that is to say, the Law, which offered them a shadow, but bore no fruit ^A whatsoever. Jesus was hungry for their salvation; for "My food," he says, "is that I might do the will of my Father." And the will of God is that sinners should turn back. Since, therefore, the synagogue had no fruit, it was cursed and withered, possessing neither prophet nor teacher.

^B Verses 15-18. And they come to Jerusalem. And entering into the temple, Jesus began to cast out those who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold doves; and he did not allow anyone to carry a vessel through the temple. And he taught, saying to them: "Is it not written that 'My house shall be called a house of prayer for all nations'? But you have made it a den of thieves." And the scribes and the chief priests heard it, and sought how they might destroy him; for they feared him, because all the crowd was astonished by his teaching.

The casting out of the sellers by Jesus is also recounted by John; but John does so at the beginning of the Gospel, and Mark here toward the end. It is likely, therefore, that this happened a second time, which makes the accusation of the Jews even greater, since even when the Lord did the same thing many times, they did not turn back. He calls the temple a "den of thieves" on account of their greed, for the class of thieves is intent upon gain. Since they were selling the animals offered for sacrifice for the sake of ^C profit, he called them thieves. The money-changers were those who exchanged coins; for *collybos* is a kind of small bronze coin. He brings the prophet Isaiah against them as an accuser, saying: "My house shall be called a house of prayer." But may it not be that we, too, should be cast out of the temple! For many of us also enter into our temple, selling good things and buying worse ones. There are also those who have tables full of money—those who manage and administer ecclesiastical matters, yet do everything out of love of money. But the seats of those who sell doves are also overturned, that is, the high priests who sell spiritual gifts; for the dove is a symbol of the Spirit, and those who sell Him are driven out by the Lord from the priesthood. For he who ordains through the giving of gold is deposed. But whoever also betrays the grace and purity which comes from baptism to the devil, he has sold his own dove; ^D for this reason he is cast out of the temple.

Verses 19-23. And when evening had come, he went out of the city. And in the morning, passing by, they saw the fig tree withered from the roots. And Peter, remembering...

^A says to him: Rabbi, behold the fig tree which you cursed is withered. And Jesus answering says to them: Have faith in God; for amen I say to you, that whoever shall say to this mountain, Be thou taken up, and be thou cast into the sea, and shall not hesitate in his heart, but shall believe that what he says comes to pass, it shall be done for him. ^B Although Matthew says that the fig tree immediately withered, and that the disciples seeing it were amazed, do not be disturbed hearing now Mark saying that on the following day they saw the fig tree withered. For so you must understand that which is in Matthew: And immediately the fig tree withered; stop then at this point; then say, And the disciples seeing it, were amazed. When? When they saw it; not immediately, but on the following day. Thus, to one who understands in this way, nothing difficult will occur. See also from this passage how Christ is shown to be God; for the Lord says through the prophets: I make the green tree dry, and the dry tree to bloom. And marvel at the divine philanthropy, how He gives even to us, who through faith are assimilated to Him, the power of working miracles, which He has by nature, so that we are able even to move mountains. Now a "mountain" is also a proud mind, being something lofty and hard. Whoever therefore sees the passion of pride troubling him, and striving to cast him out of the visitation and providence of God (for that man is proud who says that he himself accomplishes all things, and not through God), such a one ought to rebuke this mountain—I mean pride—and say to it: Be thou taken up, and be thou cast into the sea, that is, into worldly men, those who are in the sea of this life and are unbelievers. And let him not hesitate, that is, let him not be separated from God. For the proud man is separated from God, saying that "I possess nothing from God, nor do I have need of His help." ^C Verses 24, 25. Therefore I say to you, All things whatsoever you ask when praying, believe that you shall receive them, and they shall be to you. And when you stand praying, forgive if you have anything against anyone, that your Father also who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father who is in heaven forgive you your trespasses. He who believes with great affection extends his heart entirely to God, and, to use the words of David, pours out his soul before God. ^D He who has extended his heart to God is united to Him, and his heart, becoming heated, receives great certainty that he shall obtain his request; this is something all who have experienced it know. I think, however, that according to a higher exposition, the mind which has obtained immediate union with God has its natural faculty of thinking entirely at rest; but when it dissolves this, thinking of something of those things which are after God, it is judged to have brought forth that union which is above thought: according to which, as long as it is joined to God as if above nature, and having become God by participation, it transfers the law of its nature as if it were an immovable mountain. And therefore I say to you, etc.

^A Maximus, that man of highest intellect, says that the words, "All things whatsoever ye ask when ye pray, believe that ye receive it," must be understood not only of knowledge, but of the virtue which adorns that knowledge through deeds. Since there are many things required by believers for the knowledge of God and for virtue—namely, the putting away of passions, the endurance of temptations, arguments for virtue, modes of action, the casting out of carnal, impassioned dispositions, the distancing of the senses from attachment to sensible things, the withdrawal of the mind from all created things, and in short, myriad other things which pertain to the avoidance of wickedness and ignorance and to the achievement of knowledge and virtue—he who seeks such things with understanding and faith shall receive them. "And they come again to Jerusalem," etc.

For surely all who even moderately attend to these words will experience this. For this reason the Lord says, "All things you shall receive, as many as you ask with faith." For he who believes gives himself entirely to God, speaking to Him with tears and, as it were, holding the feet of the Master in prayer. Do you wish also to obtain what you ask for in another way? "Forgive if your brother has sinned against you." Do you see the ease of God’s gift?

"And they come again to Jerusalem. And as He was walking in the temple, there come to Him the chief priests and the scribes and the elders, and they say to Him: By what authority do You do these things? And who gave You this authority, that You might do these things? And Jesus answering said to them: I will also ask you one word. And answer Me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or from men? Answer Me. And they reasoned among themselves, saying: If we say, From heaven, He will say: Why then did you not believe him? But if we say, From men, they feared the people. For all ^B held that John was truly a prophet. And answering, they say to Jesus: We do not know. And Jesus answering says to them: Neither do I tell you by what authority I do these things."

Raging because He had cast the merchants out of the temple, they approach Him, pretending to be in doubt about by what authority He does these things. For they were saying to Him, as it were, "Who are You that You do these things? Have You been made a teacher? Have You been ordained a high priest?" They said these things striving to push Him into a dilemma, that they might seize Him. For if He had said, "I do these things by My own authority," they would have stoned Him as one opposing God. And if He had said that He did them by God’s authority, they would have turned the crowd away from Him—the crowd which thought Him to be God. Therefore the Lord asks them about John, not in vain, nor responding sophistically. But because John had testified concerning Him, for this reason He asks those evildoers about him, in order that, if they accept that John was from God, they might be compelled to accept also the testimony which ^C John had given concerning Christ. And because those malevolent men doubted, "Neither do I tell you," etc.—that is, the casting out of those selling and buying in the temple, the overturning of the aforementioned tables, the forbidding of any vessel to be carried through the temple, and such things. For they were saying to Him, as it were, such things, etc.

John testified, to receive [it]. But since they were at a loss, having willed to be evil, he says, "Neither do I tell you." He did not say, "Because I do not know what I should say to you," but, "Neither do I tell you," that is, "Since you are acting wickedly, I will not deem you worthy of an explanation."

CHAPTER XII. Regarding the vineyard. Regarding those who asked the Lord about the tax. Regarding the Sadducees. Regarding the scribe. Regarding the Lord's interrogation. Regarding being on guard against hypocrites. Regarding the widow.

^B And He began to speak to them in parables: "A man planted a vineyard, and put a hedge about it, and dug a wine vat, and built a tower, and let it out to vine-growers, and went abroad. And he sent to the vine-growers at the season a servant, that he might receive from the vine-growers from the fruit of the vineyard. But they, having taken him, beat him and sent him away empty. And again he sent to them another servant; and him, having cast stones at him, they wounded in the head, and sent him away treated contemptuously. And again he sent another; and him they killed, and many others; some beating, others killing. Having yet therefore an only beloved son of his, he sent also him to them finally, saying, ^C 'They will respect my son.' But those vine-growers said among themselves, 'This is the heir; come, let us kill him, and the inheritance will be ours.' And having taken him, they killed him, and cast him out of the vineyard. What therefore will the lord of the vineyard do? He will come, and destroy the vine-growers, and will give the vineyard to others."

The vineyard is the people, whom the Lord planted. "For perfect," He says, "this vine, which Thy right hand planted." And Moses: "Thou shalt introduce and plant them in the mountain of Thy holiness." The hedge is the law, preventing them from mixing with other nations. The tower is the temple, being conspicuous. The wine vat is the altar, where the blood was poured out. ^D He let out the people to vine-growers, the teachers and rulers of the Jews of that time. He sent one servant, perhaps the prophets around Elias, such as Micheas, whom Sedechias the false prophet struck. A second servant, whom having stoned they wounded in the head—that is, they finished and brought to a climax their outrage—[these were] the prophets around Osee and Isaias. A third servant, those in captivity, the ones around Daniel and Ezechiel. Finally, God sent His Son, who was named man for the sake of His love for mankind, saying, "They will respect my son." He said this not as one ignorant of what was to come, but stating what ought to have been done and what was likely. But the evil vine-growers, having learned that this is the Son of God, cast Him out of the vineyard—that is, outside Jerusalem—and killed him. For outside the city He was crucified. The Lord of the vineyard, therefore, the Father of the murdered Son, or rather the murdered Son Himself, destroyed those vine-growers, whom

He handed over to the Romans. And He will give the people to other vine-growers, that is to say, to the apostles. Do you wish to see how the apostles cultivated the vineyard? Read the book of the Acts, and you will find three thousand and five thousand at once believing and yielding fruits to God. ^A • Have ye not read even this Scripture? The stone which they rejected who were building, the same is made the head of the corner: by the Lord has this been done, and it is wonderful in our eyes. And they sought to lay hands on Him, and they feared the multitude. For they knew that He spoke the parable against them. And leaving Him, they went their way. • Through all these things He shows that the Jews were cast out, and the nations accepted. For the stone itself is the Lord; the builders, however, are the teachers of the people. Whom the teachers rejected, therefore, He became the head of the corner, having become the head of the Church. For the Church is a corner, as it joins together and makes into one all Jews and Greeks, just as the corner joins two walls to one another, acting as a mediator for both. And this corner, that is to say the Church, was made by the Lord, and it is wonderful in the eyes of us, the faithful. For by the ^B unbelievers even miracles are calumniated. The Church is therefore wonderful, as having been constituted from miracles, with the Lord cooperating with the apostles and confirming the word through the signs that followed. • And they send to Him some of the Pharisees and of the Herodians, that they might catch Him in His speech. And they coming, say to Him: Master, we know that Thou art true, and Thou carest not for any man: for Thou dost not look up to the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar, or not? Shall we give, or shall we not give? But He, knowing their hypocrisy, said to them: Why do you tempt Me? Bring Me a denarius that I may see; and they brought it. And He says to them: Whose is this image and inscription? And they said to Him: Caesar's. And Jesus answering, said to them: Render the things that are Caesar's to Caesar, and the things that are God's to God; and they wondered at Him. • We have said also at another time concerning the Herodians ^C that it was a certain newly-arisen heresy of those who said that Herod was the Christ, because in his times the succession of the Jewish kings had failed. Others, however, say that the Herodians here are so called because they were the soldiers of Herod, whom the Pharisees took with them so that they might be witnesses of the things about to be said by Christ, and thereafter might seize Him and lead Him away. But observe their malice, how with flattery they attempt to deceive the Lord. We know, they say, that Thou dost not look to the person of men, so that Thou wilt not even stand in awe of Caesar. But the whole of this was a contrivance, having precipices on both sides, so that if He said that it was lawful to pay tribute to Caesar, they might accuse Him before the multitude, as one who was enslaving them; but if He said that it should not be paid, they might accuse Him as one stirring up the people against Caesar. But the fountain of wisdom ^D

^A escapes their snares. "Show me," He says, "the coin." Having seen that it bears the image of Caesar, He says: "Render what bears the image to whom it is pictured, that is, to Caesar; and the things of God to God," meaning that there is nothing to prevent you from being pious while paying tribute to Caesar. For you are able both to pay Caesar and to assign to God His own dues. Caesar for each of us is also the unavoidable necessity of the body. The Lord therefore commands us to render to the body its own proper foods and necessary coverings, and to God the things of God, such as prayer requiring vigilance, and such things. But also, to the devil, who is a Caesar, cast away the things given to you by him—anger, evil desire—and offer to God the things of God.

And the Sadducees come to Him, who say there is no resurrection, and they questioned Him, saying: "Teacher, Moses wrote for us that if a man’s brother dies, and leaves behind a wife and leaves no children, that his brother should take his wife and raise up offspring for his brother. There were seven brothers; and the first took a wife, and dying, left no offspring; and the second took her and died, and he too left no offspring; and the third likewise; and the seven took her, and left no offspring. Last of all, the woman died also. In the resurrection, therefore, when they shall rise, whose wife will she be? For the seven had her as a wife." And Jesus answering, said to them: "Is it not for this reason that you err, not knowing the Scriptures, nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are as angels who are in the heavens. But regarding the dead, that they are raised, have you not read in the book of Moses, how God spoke to him in the bush, saying: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? God is not the God of the dead, but the God of the living. You therefore greatly err." The heresy among the Jews, the Sadducees, said that there is no resurrection, nor angel, nor spirit. Obliquely, however, as treacherous ^B men, they approach and fashion this narrative, thereby wishing to overturn the resurrection, having woven a hypothesis that never happened, nor perhaps ever will. They arrange for seven men to have taken one wife, so that they might the more easily disparage the resurrection. The Lord, therefore, since they were holding up the law of Moses as a pretext, shows that they are ignorant of the Scriptures. "For you do not know," He says, "of what kind of resurrection the Scripture speaks. For you suppose that such a state as the present one will be again, more bodily, but it is not so." Thus, for your part, you are ignorant of the meaning of the Scripture, but you are also ignorant of the power of God; for you perhaps look at the difficulty of the thing, and therefore you are puzzled as to how dissolved bodies can join again to their souls. But to the power of God, this is as nothing. There will, therefore, be a resurrection, and it will be not a bodily one [in the present sense], but a more divine state of life, and an angelic one. Because we are not going to be subject to decay, but will remain the same persons, for this reason even marriage is removed; for now marriages are for the sake of ^C

^A corruption, so that by the succession of the race, men do not perish. But at that time, just as the angels are themselves without nuptial succession and never fail, so too those who rise again will remain without marriage, never to be diminished. And in another way they are rebuked as ignorant of the Scriptures. For if they had understood them, they would have understood also how it is written: “I am the God of Abraham,” as being clearly of the living. For He did not say, “I was,” but “I am,” as of those who are present and not perished. Perhaps one might say that the Lord said this concerning the soul of Abraham alone, and not concerning his body, so that bodies do not rise again. I say, therefore, first that Abraham is spoken of as both together, soul and body, and so He is also God of the body, which also itself lives before God, and is not altogether reduced to nothing. Furthermore, because the Sadducees were doubting about the resurrection of bodies, ^B it is certain that the Lord spoke of the bodies that they live before God, not of the soul. For that was already admitted even among the carnal Sadducees. Observe also this: the resurrection is the rising of that which had fallen. But the soul did not fall, for it is immortal, but the body; therefore this shall also rise again, intertwined again with its yoke-fellow, the soul. ^C VERS. 28-34. “And one of the scribes came, and having heard them disputing together, and knowing that he had answered them well, asked him: Which is the first commandment of all? Jesus answered him: The first of all the commandments is, Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment: and the second is like to this: Thou shalt love thy neighbor as thyself. There is no other commandment greater than these. And the scribe said to him: Well, Master, thou hast said in truth, that there is one God, and there is none other besides him: and that to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all whole burnt offerings and sacrifices. And Jesus, seeing that he had answered prudently, said to him: Thou art not far from the kingdom of God. And no man after that durst ask him.” Matthew indeed says that he came tempting, but Mark here says that he answered prudently. Do they therefore speak contraries? Not at all; but it is likely that first he asked as one tempting, but then, having been profited by the answer of Christ, and having answered prudently, he was praised by Him. See also the praise; He does not testify that he is perfect. For He did not say, “Thou art within the kingdom of God,” but, “Thou art not far.” But for what reason did this lawyer propose this question above all to Christ? He thought that he could catch Christ as one who was going to amend the law, and for this reason he might accuse him of being an adversary to the law. But the Lord ^D showing him that from the word of the...

he does not have love simply, but blinded by envy had come to ask these questions, says: ^A The first and great commandment is to love God, and the second is like it, ^B to love one's neighbor. How is it like it? Because they are held together by one another. For he who loves God loves also His creation; and man is the most proper of His creations; and so he who loves God will love all men, and when he loves his neighbor, he loves God all the more. For if one loves men, who often provide occasions for scandal and hatred, how much more shall he love God, who is always bestowing benefits? But hear also the Lord: He who loves me will keep my commandments. You see that by loving God we keep His commandments, and all His commandments treat of mutual affection. And again: By this all will know that you are my disciples, if you have love for one another. You see again how keeping friendship toward Christ and being his disciples and friends is established by loving one another. But observe how he enumerated all the faculties of the soul. For there is a faculty of the soul, the animal one, which he implies when he says, "with all your soul." For he wishes to give the whole of the irascible and the desiring power to the love of God. There is also another faculty of the soul, that which is called the vegetative, which is said to be nutritive and augmentative. And this also must be given entirely to God. There is also the rational faculty, which the law named "understanding." Therefore all the faculties of the soul must be dedicated to love.

^C VERS. 35-40. And Jesus answering said, while teaching in the temple, How can the scribes say that the Christ is the son of David? For David himself said in the Holy Spirit: The Lord said to my Lord, Sit at my right hand, until I place your enemies as a footstool under your feet. David himself therefore calls him Lord, and how is he his son? And the great crowd heard him gladly. And he said to them in his teaching: Beware of the scribes, who like to walk in long robes, and to have greetings in the market-places, and the best seats in the synagogues, and the places of honor at feasts, who devour the houses of widows, and for a pretense make long prayers; these will receive greater condemnation. Since the Lord was about to approach his passion, he first corrects the erroneous opinion ^D of the scribes, who suspected that Christ was the son of David, but not God. He says, "Hear, O Israel, the Lord our God, the Lord is one." This also expresses the three persons and the one nature of the Godhead. For the fact that it is said, "the Lord," and "the God," and again "the Lord," is indicative of the three persons; but the word "one" denotes the one nature. Moreover, the reduplication of "the Lord, the Lord," and "the God, the God," is customary among the Hebrews to denote excellence. After this it is written, "You shall love the Lord your God," and the following. This is the first and great commandment, etc.

^A of the Scribes' glory, who assume that Christ is the son of David, but not his Lord. He demonstrates, therefore, that He is God, from the very words of David, and not simply; but He inspires fear by saying, "Until I make your enemies the footstool of your feet." For they were indeed his enemies, whom God and the Father made the footstool of Christ's feet. See also how He asks. For He did not say, "What do you think of me," but "of the Christ," in order not to strike them. But not even can you tell me that David said this without the Spirit; but by the Spirit he called Him Lord, that is, being moved by the grace of the Spirit. How, therefore, is Christ the son of David, and not also his Lord and God? ^B The crowd, therefore, heard Him gladly. And He said to them—to the crowd, I mean—"Beware of the Scribes, who wear more distinguished robes, and wish to be preferred on account of them, and who welcome greetings and accolades in the marketplaces, and pursue everything else for glory; who also devour widows' houses." For they would surreptitiously enter the homes of women lacking protectors, as if they were to be their guardians, and under the pretext of praying at length, and under the guise of piety and hypocrisy, they deceived the simpler-minded and devoured the houses of the wealthy. These, therefore, will be judged more severely than the other Jews who sin. For those who are powerful will be punished powerfully. Simultaneously, through these [words], He also teaches the apostles not to conduct their lives like the Scribes, but to imitate Himself. For in appointing them teachers, it was appropriate that He should also give them instruction regarding their manner of life.

On the Two Mites

^C "And as Jesus sat opposite the treasury, He watched how the crowd cast copper into the treasury. And many rich people were casting in much; and one poor widow came and cast in two mites, which is a quadrans. And calling His disciples to Himself, He says to them, 'Truly I say to you that this poor widow has cast in more than all of those who cast into the treasury. For all cast in out of their abundance, but she, out of her need, has cast in all that she had, her whole livelihood.'" A wonderful custom prevailed among the Jews, such that those who were able and willing cast into the treasury within the temple (for this was called the treasury), so that the priests, the poor, and the widows might be supported out of these funds. Therefore, when many were doing such a thing, a widow also approached and demonstrated her own ^D disposition to be more opulent than [her] power. Glory to You, O Christ, who often receive even the small in preference to the great. May it also come to pass that my soul may become a widow, having cast off Satan, to whom it was attached, and cast into the sacred treasury two mites—the flesh and the mind—having reduced them, the flesh through temperance, and the mind through humility, so that I too may hear that I have made my whole life holy, not having left behind any thought or movement for the world.

not yet covered.

CHAPTER XIII. Concerning the consummation. Concerning the day and the hour.

VERS. 1-4. *And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?* Since the Lord was saying much concerning the desolation of Jerusalem, that "your house is left unto you desolate," ^B his disciples, wondering that such great and beautiful buildings were to be destroyed, show him the beauty of the temple. But He, none the less, foretells that they are to be destroyed, and to such an extent that not one stone shall remain upon another. And yet some say that many remnants of the old city of Jerusalem remained, and in this way they attempt to show Christ a liar, but this is by no means true. For even if some remnants were left, which is not true, still, there shall not be left one stone upon another until the final consummation. Moreover, history has it that Aelius Hadrian dug up the city and the temple from their very foundations, so that in him it was fulfilled that not even a stone was left remaining upon a stone. Now, as he sat on the mount of Olives, they came to ask him, "When shall these things be?" that is, when shall the affairs of Jerusalem be consumed? But He, before answering them concerning what they asked, secures their minds so that they may not be led astray. For since, as ^C affairs in Judea began to decline, certain ones arose who called themselves teachers, the Lord says: "Take heed lest ye be deceived."

VERS. 5-10. *And Jesus answering them began to say, Take heed lest any man deceive you: for many shall come in my name, saying, I am Christ; and shall deceive many. And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. And the gospel must first be published among all nations.* ^D Many shall come, such as was Judas, such as Theudas, who said they were sent by God. He says you shall hear of wars, which Josephus also narrates to have happened before the captivity. For the nation did indeed rise up, and would not pay tributes to the Romans. They, however, becoming angry, came upon them and made continuous incursions, but the end of Jerusalem was not yet. For the Romans were showing mercy. Not only were there wars, but

also other plagues sent by God, famines and earthquakes, God clearly manifesting to them that He Himself was fighting against them. For all these things are the beginnings of birth-pangs, that is, of the evils which are about to befall them. "Take heed to yourselves, for they will deliver you up to councils." ^A He introduces that narrative about them in a timely manner—that they will deliver you up to councils—so that they might have some consolation from the common lot in their own afflictions. But even in saying, "For my sake you will be led before governors and kings," He offered them no small consolation, because they were to suffer for His sake. ^B And, "as a testimony to them," that is, so that they might be inexcusable and, for this reason, condemned, because even by torturing you, they could not overcome the truth. Then, lest they think that dangers and afflictions hinder the preaching, He says, "And the Gospel must first be preached to all nations, and then Jerusalem will be captured." For that the Gospel was preached before the capture, hear Paul: "Their sound has gone out into all the earth, and their words to the ends of the world." And this also happened for the greater condemnation of the Jews, that the Gospel was preached everywhere before the capture. For when they saw how the preaching ran its course throughout the whole world in a short time, they ought to have recognized the power of God, repented, and been freed from the calamities; but they did not understand, and therefore their condemnation is greater.

^C VERS. 11-13. "But when they bring you to deliver you up, do not worry about what you are to say, nor meditate, but whatever is given to you in that hour, that speak. For it is not you who speak, but the Holy Spirit. Brother will deliver brother unto death, and father his child, and children will rise up against parents and put them to death. And you will be hated by all for my name’s sake. But the one who perseveres to the end, he will be saved." Before the war was fully ignited, what did the apostles not suffer from them, being brought before courts, and led off to kings, Herod and Agrippa and Nero? "Do not, therefore, worry beforehand" (He says) "about what you will say, but in that very hour the Holy Spirit will give you what you shall speak." ^D He also predicts to them that which is most grievous: that you will be attacked by those most familiar to you. And He says this so that, having heard it beforehand, they might be prepared, and eventually bear the hardship lightly. Then follows the consolation—or rather, that "as a testimony" has the same meaning as "for an accusation and conviction of them"; so that they may not be able to say at the time of the universal judgment that we did not hear the preaching. For they will hear it to such an extent that they will even subject the heralds themselves to the ultimate punishments. Then, "lest they think," etc. For at that time, the Holy Spirit speaks through their mouths, lest the unpolished nature of these men appear to the unbelievers as a defeat of the preaching. He predicts to them, etc.

^A And those who were found remaining in Judea, let them flee; and he who is upon the housetop, let him not turn back for the sake of any of those things in the house. For it is favorable if one should be saved, even with a naked body. Furthermore, woe to those who are with child, and woe to those who are nursing. Why? Because the women who have children will not be able to flee, held back by their affection for them. The pregnant, too, on account of the burden of the womb, do not find flight easy themselves. I think, moreover, that he signifies here the eating of children, for, being besieged by famine, they did not even spare their children.

VERS. 18-20. ^B « Pray, however, that your flight may not occur in winter. For those days will be such an affliction as has not occurred from the beginning of the creation which God created until now, nor shall it occur. And if the Lord had not shortened the days, no flesh would have been saved; but for the sake of the elect whom He chose, He shortened the days. » If the flight were to happen in winter, those wishing to flee would be hindered by the difficulty of the season, and in short, it will be an affliction more grievous than any that have ever been or will ever be. And if God had not shortened—that is, had not quickly dissolved—the Roman war, no flesh would have been saved—that is, no Jew would have been left. But for the sake of the elect, that is, those who believed from among the Hebrews, or who were to believe later, the war was quickly ended. ^C For God, foreknowing that many from among the Hebrews would believe after the captivity, did not for this reason permit the race to be totally blotted out. These things can, however, also be interpreted more morally: the abomination of desolation is every diabolical thought standing in a holy place, that is, in our own mind. ^D Therefore, let him who is in Judea flee to the mountains.

^A Then, therefore, he who is in Judea, let him flee to the mountains; which is to say, whoever has made confession, let him run up to the mountains of the virtues. For Judea is called "confession." And he who stands upon the height, let him not descend. For when an impassioned thought stands within us, it is necessary through confession to run back to the heights, and not descend from the height of virtue. And he who works what is good, let him not turn back so as to take up the old conscience, which is the garment he has put off. "Woe to him who is fleeing in the winter," for it is necessary for us to flee from sin with alacrity, and not coldly or sluggishly. For such is what fleeing in the winter suggests. ^B Verses 21-26: "Then if anyone says to you, 'Look, here is the Christ, look, there! do not believe it. For false Christs and false prophets will arise, and will show signs and wonders in order to lead astray, if possible, even the elect. But you, be on your guard; look, I have predicted all things to you. But in those days, after that affliction, the sun will be darkened, and the moon will not give its brightness, and the stars of heaven will be falling, and the powers that are in the heavens will be shaken. And then they will see the Son of Man coming in clouds with power and much glory." He has now fulfilled the matters regarding Jerusalem, and henceforth he begins to speak about the coming of the Antichrist. But do not understand the "then" to mean that when those things mentioned above concerning Jerusalem come to pass, then if anyone says to you, "Look, here is the Christ," do not believe it; rather, know that this is a property of Scripture. For instance, Matthew also, after the genealogy of Christ, says, "In those days John arrives." In what days? In those that immediately follow after the birth of Christ? Not so, but indefinitely. So, therefore, he says "then" here also, not when Jerusalem is laid waste, but during the times of the coming of the Antichrist, so that you might not be misled. For many will cloak themselves in the name of Christ, so as to lead astray even the elect. But after the coming of the Antichrist, all of creation will be changed, with the stars being darkened on account of the excess of the light of Christ. ^C The angelic powers will be shaken—that is, they will be astonished—seeing such a great transformation occurring and their fellow-servants being judged. And then they will see the Lord as the Son of Man—that is, in the flesh. For what is beheld is by all means a body. Although he comes in the body as a man, yet he will come with power and great glory. Verses 27-31: "And then he will send his angels and will gather together his elect from the four winds, from the end of the earth to the end of heaven. Now from the fig tree learn the parable: when its branch has already become tender and puts forth leaves, you know that summer is near. Thus also you, when you see these things happening, know that it is near, at the doors. Amen I say to you, that this generation will not pass away until all these things shall have happened. Heaven and earth will pass away, but my words will not pass away." You see that the Son also sends the angels, just as the Father does? Where, therefore, are those who say that he is not equal to God and the ^D Father? The angels will come, therefore, as [those who are]

gathering the elect, so that, having been snatched up into the clouds, they may meet the Lord. From the fig tree, learn what I say: just as when the fig tree already has leaves, summer is immediately at hand, so too, after the tribulation of the Antichrist, immediately, with nothing intervening, the coming of Christ will be present, which is truly a summer for the righteous after winter, but for sinners, winter after summer. “Amen, I say to you that this generation”—that is, of the faithful, I mean of the Christians—“will not pass away until all these things,” both those concerning Jerusalem and the coming of the Antichrist, “happen.” For he is not, of course, calling the generation of the apostles [this]. Since the apostles do not live unto the consummation of the world, and most did not even reach the time of the consummation of Jerusalem. Therefore, he calls the generation of the Christians [this], consoling the apostles. For so that they might not suspect that, with such great evils occurring, perhaps the faith might fail, he says that, have courage, the generation of the faithful will not pass away, nor will it fail. For these immovable elements—I mean heaven and earth—will pass away sooner than my words will fail in any point. For all things that I have said will be fulfilled. ^B Concerning that day and hour no one knows, not even the angels who are in heaven, nor the Son, but the Father. Take heed, watch and pray: for you do not know when the time is. It is like a man traveling into a far country, who left his house, and gave authority to his servants, and to each his work, and commanded the gatekeeper to watch. Watch therefore: for you do not know when the lord of the house is coming, in the evening, or at midnight, or at the cockcrowing, or in the morning: lest coming suddenly he find you sleeping. And what I say to you I say to all: Watch. Wishing to restrain the disciples from asking about that day and hour, the Lord says that not even the angels, nor the Son, know. For if he had said, “I know indeed, but I do not wish to reveal it to you,” he would have saddened them. But now he acts more wisely, and restrains them entirely from seeking to know and from harassing him, by saying that, “Neither the angels, nor I, know.” And you will understand what is said from a certain example. Often small children see their fathers holding something in their hands, and they ask for it. The fathers do not wish to give it. But the children weep as if they were not receiving it; finally, however, the fathers hide that which they are holding, and showing empty hands to the children, they stop their weeping. So too the Lord, behaving toward the apostles as if they were children, concealed the day. For if he had said, “I know, but I do not tell you,” they would have been annoyed as though they were not learning from him. But that the Lord knows the day and the hour is manifest. For he himself made the ages; therefore, how does he who made them not know? But indeed, God has concealed the end of life, whether that of all in common or that of each individual in particular, in order that, while the end is uncertain, we might always be solicitous and anxious, expecting it, and fearing lest it come upon us unprepared.

to the end of life, whether that of the society or of each individual, so that as the end is unknown, we may always strive, awaiting it and fearing lest it should come upon us unprepared. ^A Let us consider, however, the very words. The end comes "late" when someone dies in a ripe old age. It is "at midnight" when one has passed middle age. It is "at cockcrow" when reason has been perfected in us. For the cock is reason, which rouses us from the sleep of insensibility. When, therefore, a child begins to live and think according to reason, then the cock crows within him. "In the morning" is the entirely childish age. All, therefore, must keep the end in mind; even if one is a child, one must be mindful of this, lest he perhaps depart unbaptized. The Lord commands these things to all, both to those living in the world ^B and to those who have withdrawn. We must, therefore, both watch and pray; both these things are necessary. For many watch, but they squander their nights in evil things. And observe how He did not say, "I do not know when the time is," but "You do not know." For He hid it for our own benefit. For if, even when the end is uncertain, we now rage against one another, what would we not do if we knew the end? We would certainly spend the time preceding the end of life in extreme wickedness, and then, at the last day, displaying a show of repentance, we would suffer in the worst way.

CHAPTER XIV. Concerning the woman who anointed the Lord with myrrh. Concerning the Passover. Concerning the betrayal of Christ. Concerning the denial of Peter. Concerning the accusations brought against the Lord before the high priest.

Verses 1-5. *And it was the Passover, and the days of unleavened bread that were to be in two days. And the chief priests and the scribes were searching how they might lay hold of Him by craft and put Him to death. But they said, Not in the feast, lest there be a tumult of the people. And when He was in Bethany in the house of Simon the leper, as He sat at meat, there came a woman having an alabaster flask of ointment of spikenard, very precious; and having broken the alabaster flask, she poured it upon His head. And there were some that had indignation within themselves, and said: Why this waste of the ointment? For this could have been sold for more than three hundred denarii, and been given to the poor. And they were murmuring against her.*

^C On the fourth day of the week, the council met, and for this reason we also fast on the fourth days. They indeed wished to defer the time of the feast, but they were not permitted; for He, keeping the time of the suffering for Himself, willed to be crucified at the Passover. For He Himself was the true Passover. Whence it is possible to admire His power. For when they wished to seize Him, they could not; but when they did not wish— ^D [E] He then offers an example concerning the faithful and concerning Himself, saying: "It will be as a man traveling in a far country," signifying Himself as a man, as has been said in many places; and by "his journey," He understands his ascension into heaven; by "his house," the present world; by "his servants," the Christians; by "the work of each," the observance of His commandments and the exercise of the virtues; and by "the janitor," each person's own mind, which presides over the doors of the soul, that is, of the senses, through which the spiritual thief is accustomed to leap in. Let us consider, however, the words, etc.

COMMENTARY ON THE GOSPEL OF MARK - CHAPTER XIV

^A...to lay hold of him, they could not; but when they themselves were not willing because of the feast, then he willingly handed himself over. And while he was in Bethany in the house of Simon the leper, there came a woman. And all four make mention of the ointment. And it seems to some that she is one, but she is not; rather, there are two. One, indeed, is the one mentioned by John, who is also the sister of Lazarus; the other is the one mentioned by the other three. Yet observe, and you will find that these are three. One with John, another with Luke, and still another with those two. For the one with Luke was a harlot, and this was in the middle of his preaching; the one with Matthew was at the time of the passion, and she is not stated to be a harlot. ^B But the Lord accepts her intention, since she spent so much on the nard. By "pistic" nard, understand either a species of nard which is called "pistic," or that it is the sincere nard, prepared with faith. And there were some indignantly complaining. John, however, says that it was Judas who complained. It is likely, therefore, that the other apostles also blamed the woman, as they had heard Christ always teaching about alms-giving; Judas, however, did not complain against the woman with the same purpose, but because of his love of money and his shameful greed. For this reason, John also makes mention of him alone, as having rebuked the woman with a deceitful motive. And they were murmuring against her, that is, they were indignant, ^C they were insulting, they were rebuking her.

Vers. 6-9. ^D "And Jesus said: Let her alone; why do you trouble her? She has wrought a good work upon me. For you have the poor always with you, and whensoever you will, you may do them good; but me you have not always. She has done what she could; she has anointed my body beforehand for the burial. Amen I say to you, wheresoever this Gospel shall be preached in the whole world, that also which she has done shall be told for a memorial of her." The Lord rebukes the disciples because they untimely hinder the zeal of the woman. For why, he says, do you cause her trouble, and are you burdensome to her? After she has brought the gift, do you turn her away with reproach? Meanwhile, he also strikes at the traitor by saying, "She has done this for my burial," and convicts him of having no conscience, as if he were saying to him: You are handing me over to death, and you do not rebuke yourself, yet she, bringing ointment for my burial, as if moved by God, is she worthy to be rebuked by you? The Lord here delivers two prophecies: that the Gospel will be preached in the whole world, and that the work of the woman will be preached along with it. Let those, therefore, be put to shame who prefer the poor to Christ. For I have heard goldsmiths saying, "If I break up a sacred vessel and give it to the poor, and I live, there is no sin." Let them hear, therefore, how Christ prefers his own care to the poor. For the body of Christ, strictly speaking, is that which is in the gold paten, and the blood is that which is in the chalice. He, therefore, who takes away the precious paten, and forces the body of Christ...

to be placed in a baser vessel, shielding himself behind the pretext of the poor, let him know of what portion he is.

^B Vers. 10, 11. Et Judas Iscariotes, unus e duodecim, abiit ad summos sacerdotes, ut traderet eum illis. Quo audito illi gavisi sunt, et polliciti sunt se ei daturos pecuniam. Et quærebat quomodo opportune illum traderet. While the woman was demonstrating her own generosity, the disciple, one of the twelve, was acting with madness. For it is not stated without purpose, "one of the twelve," but to show that he was one of the chosen and elite. And what is meant by "that he might deliver Him"? This is to say, that he might inform them when He was alone; for they feared to attack Him while He was teaching, because of the crowd. He, therefore, promised them that he would deliver Him to them when He was alone.

^C Vers. 12-15. Et primo die Azymorum, cum Pascha immolarent, dicunt illi discipuli sui: Ubi vis ut abeamus et paremus, ut edas Pascha? Et emittit duos e discipulis suis, et dicit illis: Ite in civitatem, et occurret vobis homo hydriam aquæ bajulans; sequimini eum, et quocunque introierit, dicite patrifamilias, Magister dicit: Ubi est diversorium, ubi Pascha cum discipulis meis edam? Et ille vobis ostendet triclinium magnum stratum, paratum: illic parate nobis. He calls the first day of the Azymes the fifth day, which was before the Azymes. For the unleavened bread was eaten on the day of the Preparation. The disciples therefore approach and ask where they should eat the Pascha. From this it is manifest that Christ did not have a personal dwelling, nor did the disciples have a house of their own; for if they had, they would have received Him there. He sends two of His disciples, Peter and John, as Luke says, to an unknown man, showing them that He was able not to suffer. For He who could persuade the mind of that unknown man to receive Him, what would He not have brought to pass in others?

Furthermore, He gives them a sign by which to find the house: namely, that they should follow a man carrying a pitcher of water. These things can also be understood in a higher sense. The baptized person carries the pitcher of water. He goes into a house which is worthy of his rational state. For he who has baptism goes toward rest, living according to reason, and as if in a house, he finds rest in this state. The paterfamilias is the mind, which shows a large upper room, that is to say, the loftiness of its own thoughts. But this upper room is also "spread," that is to say, even if it is lofty, it has nothing harsh or arrogant, but is spread and leveled by humility. There, therefore, in such a mind, I say, the Pascha is prepared for Christ by two disciples, Peter and John; by which I mean the practical and the contemplative. For Peter, on account of ^D [the collation of the Venetian codices of St. Mark: "Therefore they rejoiced, not only because they would easily capture Him without tumult, being delivered by Judas, but also because He was beginning to be hated by His own disciples. *But on the first day,* etc." In this place Peter Arcudius suspects a corruption.]

^A of two disciples, Peter and John, of action, I say, and of contemplation. For Peter indeed, as fervent, is practical, but John, as a theologian, is contemplative. • *And His disciples went out, and came into the city, and found as He had said to them, and prepared the Passover. And when evening had come, He comes with the twelve, and as they sat and were eating, Jesus said: Amen, I say to you, that one of you will betray Me, who is eating with Me.* And they began to be sorrowful, and to say to Him one by one: *Is it I? and another: Is it I?* ^B But He answering said to them: *One of the twelve, who dips with Me into the dish. The Son of man goes as it is written of Him: but woe to that man by whom the Son of man is betrayed! It were good for that man if he had not been born.* How did they recline, when the law ordered them to eat the Passover standing? It is likely, therefore, that they first finished what was of the law, then reclined for the proper Passover which He was about to deliver. And the disciples began to be sorrowful because of the word of the Lord which He said, that "One of you will betray Me." Although they were free from this passion, nevertheless they were anxious, believing God, who knows hearts, more than themselves. See also the word, *Goes*. For the death of Christ was as a certain journey, not a death. But that which is said, *It were good if he had not been born*, is said regarding the punishment that the traitor will undergo. For it is better not to be born at all, than to be born for punishment. As far, therefore, as concerns the result, it seems better if Judas had not existed at all. For God indeed made him for good works. But since he himself ^C fell into such great wickedness, as it seems, it were better if he had not been born at all. • *And while they were eating, Jesus having taken bread, having blessed, broke it and gave to them, and said: Take, eat, this is My body. And having taken the cup, having given thanks, He gave to them. And they all drank of it; and He said to them: This is My blood of the New Testament, which is shed for many. Amen I say to you, that I will no longer drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.* Some say that Judas did not partake of the mysteries, but went out before the Lord delivered the mysteries. But others say that He gave of the sanctified things even to him, ungrateful though he was. *Having blessed*, that is, having given thanks, *He broke the bread*. Which we also do, adding prayers. *This is My body*, this which you now take. For the bread is not a type of the Lordly body, ^D but it is transformed into that very body of Christ. For the Lord also says: *The bread which I will give, is My flesh.* He did not say, "It is a type of My flesh," but *It is My flesh*. And again: *Unless you eat the flesh of the Son of man.* And how, he says, is flesh not seen? Because of our infirmity, O man. For since the bread and the wine are accustomed to us, and we do not abhor them, but the blood being set forth

we could not bear it, but would have fainted away; for this reason, the Lover of mankind, condescending to our weakness, preserves the appearance of bread and wine, but transforms them into the power of flesh and blood. He calls it the blood of the New Testament, by way of contrast to the Old. For the Old Testament also had blood, by which the people and the book of the Law were sprinkled. And I shall not drink, he says, of the fruit of the vine, until the resurrection. For he calls the resurrection a kingdom, as having then reigned against death. After the resurrection, therefore, he ate and drank with the disciples, proving that he is the very same who had suffered. And he drinks it new, that is, in a new and strange manner, for he no longer had a passible body, needing food, but an immortal and incorruptible one. ^B Understand it also in this way: the Vine is the Lord himself, and the fruit of the vine is the mysteries and the hidden science which he himself brings forth, teaching man knowledge. In the kingdom of God, then—that is, in the eighth age—he will drink with his disciples, teaching us the mysteries and the new wisdom, and revealing things that are now hidden.

Vv. 26-31. *And when they had sung a hymn, they went out to the Mount of Olives. And Jesus says to them, All you will be offended because of me this night: for it is written, I will strike the shepherd, and the sheep shall be scattered. But after I am risen, I will go before you into Galilee. But Peter said to him, Even if all shall be offended, yet not I. And Jesus says to him, Amen I say to you, that you today in this night, before the cock crows twice, you shall deny me thrice. But he spoke ^C more vehemently: Even if I must die with you, I will not deny you. And likewise said they all.*

They gave thanks both before drinking and after they had drunk, that we too might learn that it is necessary to give thanks and to sing the praises of Christ both before and after food. Besides this, it also indicates that his death for our sake is welcome to him, since even as he goes out to be betrayed, he sings the praises of God. In every way he teaches us also, whenever we fall into adversities for the salvation of many, not to be sad, but to give thanks to God, who works salvation for many through our affliction. He goes out to the Mount of Olives so that, when he was alone, they might come upon him and seize him, and not cause such a tumult. For if they had attacked him while he was in the city, the multitude would perhaps have been disturbed over him; and then, the enemies, seizing upon some pretext that might appear just, ^D would have seemed to kill him justly as a sedition-monger. He prophesies to them that they also will be offended. Then, so that it may not appear to be an obvious accusation of everyone, he brings forward also the testimony from the prophet Zechariah that they shall be scattered. Finally, he adds a word of consolation to them, saying: I will go before you into Galilee, that is, I will anticipate you. But Peter resists; therefore he also hears what

^A he hears: "Before the rooster crows twice, you will deny me three times." This is how it is: Peter had denied him once, then the rooster crowed; and when he had made the other two denials, then the rooster chirped again. This, therefore, is what he says here: "Before the rooster crows twice, you will deny me three times." Likewise, all of them, while showing a cold sort of fervor and making the Truth himself a liar, make promises; therefore the Lord permits it, and human nature exhibits its own state. For the Lord could by all means have preserved them, and Peter most of all; but he allowed it, so that we might not place our confidence in ourselves. Now, "I will strike the shepherd," is the voice of the Father. For since he permitted him to be struck, He himself is said to strike him who was struck by his permission. And he calls the apostles sheep, as innocent ones. ^B

Verses 32-42. "And they come to a place whose name is Gethsemani, and he says to his disciples: Sit here, until I have gone aside and prayed. And he takes Peter and James and John with him, and began to be amazed and distressed. And he says to them: My soul is sorrowful unto death. Stay here, and keep watch. And having gone forward a little, he fell on the ground, and prayed that, if it were possible, the hour might pass from him. And he said: Abba Father, all things are possible to thee, take this cup from me; but not what I will, but what thou wilt. And he comes, and finds them sleeping, and says to Peter: Simon, dost thou sleep? Couldst thou not watch one hour? Watch and pray, so as not to enter into temptation; the spirit indeed is willing, but the flesh is weak. And going away again he prayed, saying the same word. And having returned, he found them sleeping once more; for their eyes were heavy, and they did not know what they should answer him. And he comes a third time, and says to them: Sleep on now, and take your rest; it is enough. The hour has come, behold the Son of man is delivered into the hands of sinners. Arise, let us go; behold, he who delivers me is at hand."

He was accustomed to pray alone, giving a model ^C to us also, that we should seek quiet in our prayers. He takes only those three who had been spectators of his glory on Tabor, so that they who had seen the glorious things might also see the sad ones, and learn that he was indeed also truly human, and that he grieved and was distressed as we are. For since he had taken upon himself the whole man with the natural properties, he would by all means also grieve and be distressed naturally. For we humans are by nature disposed unpleasantly toward death. By saying, then, "Let the cup pass," he demonstrated his humanity; but by saying, "Not what I will, but what thou wilt," he teaches us that, even when nature is under duress, we should ignore it, asking for what is pleasing to God. But as he came after the prayer and found the three sleeping, he rebukes Peter alone, ^D almost as if saying such things to him: Are you the one who promised to die with me? Could you not watch one hour, how will you despise death? But watch and pray that you do not enter into the temptation of denying me. The spirit indeed is prompt, so that I may not deny...

me; and for this reason you also promise me this; but the flesh is weak, so that unless the Lord grants strength to the flesh through prayer, you will be in danger. And again ^A he departed and prayed, saying the same word, in order that by praying a second time he might confirm that he was essentially and truly a human being, and that he might teach us also to pray often, and not to cease the moment we have asked something. And finding them asleep again, he does not rebuke them harshly; for they were weighed down by sleep. From this, learn human levity and infirmity, ^B since we—who cannot even resist sleep—often promise what is impossible for us. Therefore, he prays a third time now, for those same causes which we mentioned above. And he comes again and says to them, not rebuking—although it was necessary to rebuke, as they had not improved even after the rebuke, but had surrendered to sleep—what then does he say? "Sleep on now and take your rest." He says this to them with irony; for since he knew that the traitor was coming, he says to them, "Now is the time for sleeping, sleep on now; behold, the enemy is coming." This, however, he said mocking their sleepiness. And that he said it with irony, listen to how he continues: "Rise, let us be going," not so that they might flee ^C, but rather that they might meet the enemies. Some, however, understood the passage, "My soul is sorrowful even unto death," in this way: "I am sorrowful, not because I am about to die, but because the Israelites, my own kin, are the ones who are going to crucify me, and because of this they are to be cast out from the kingdom of God."

VERS. 43-49.

"One of the twelve," is not added in vain, but for the condemnation of the traitor.

From the collation of the Venetian codices of St. Mark.

^A, etc., because of the detestation of the traitor, who, being from the first rank, acted so madly against the Master. See also his senselessness, how he thought he could hide the Lord by that kiss, as if he were to be considered a friend. And if he was a friend, why did he come with his enemies? Truly, wickedness is always foolish. Now there was one of those standing by—this was Peter—but Mark hushes his name, so that he might not seem to be praising his own teacher, Peter, for having zeal on behalf of Christ. Rightly, however, did he cut off the ear of the servant of the high priest. For it is hinted that they were disobedient and stubborn, neglecting the Scriptures. For if they had ears that listened to the Scriptures, they would not have crucified the Lord of Glory. And Peter did not strike any other slave, but specifically the high priest's slave. For the high priests were the first to disobey the Scriptures, having become slaves of envy and self-love. ^B He said to the crowds: "As against a robber have you come out; daily I was teaching in the temple." This also shows his divinity. For when he was teaching in the temple, they could not seize him, although he was in their hands, because the time for his passion had not yet come. But when he willed it, then he surrendered himself, so that the Scriptures of the prophets might be fulfilled, that "as a sheep he was led to the slaughter, not contending, nor crying out, but following willingly."

"And they all left him and fled. And a certain young man followed him, wearing a linen cloth about his naked body; and the young men seize him. ^C But he, leaving behind the linen cloth, fled naked from them." And they led Jesus to the high priest, and all the high priests and the elders and the scribes come together with him. And Peter followed him from afar, even into the courtyard of the high priest, and was sitting with the servants and warming himself at the light. "The disciples fled." For Truth itself could not lie, nor the prophets. Now a certain young man followed him. It is likely that this young man was from the house in which they had eaten the Passover. Some, however, say that he was James, the brother of the Lord, who was called the Just. For he used one single garment throughout his whole life; who also received the throne of Jerusalem from the apostles after the ^D assumption of the Lord. And this man, therefore, leaving the linen cloth, fled. It is nothing new, then, if, with the leaders fleeing, this man also abandoned the Lord. But Peter follows, manifesting a most fervent love toward the Teacher. But since the law commanded that there be one high priest for life, many at that time were buying the principalities from the Romans every year. Therefore, he calls those "high priests" who had already completed their allotted time and had laid down the high priesthood.

"But the high priests and the whole council were seeking testimony against Jesus to put him to death; and they did not find it. For many bore false witness against him, and their testimonies were not sufficient. And some stood up and bore false witness against him, saying,

^A *We heard him saying, "I will destroy this temple that is made with hands, and in three days I will build another not made with hands."* But not even so was their testimony sufficient. And the high priest, standing up in the midst, asked Jesus, saying, *Do you answer nothing? What do these testify against you?* But he kept silent and answered nothing. They construct the guise of a trial, these men who are themselves worthy of condemnation, so that they might appear to kill him with a judgment. For how is there a just judgment where such witnesses are brought forward, saying nothing sound, but everything confused and uneven? And even those who seemed to say something, spoke falsely. For the Lord did not say, "I will destroy this temple," but, *"Destroy"*; and he did not say, "made with hands," but simply, "temple." But the high priest stands up and asks Jesus, wishing to draw him into a defense, so that he might catch him from his defense and answer. But Jesus is silent, knowing that they will not pay attention to what would be said by him, as Luke also says, that when the Lord was asked, he said: *If I tell you, you will not believe; and if I ask you, you will not answer.*

^B V. 61–65. *Again the high priest asked him, and says to him, "Are you the Christ, the Son of the Blessed?" And Jesus said, "I am, and you will see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven." Then the high priest, having torn his garments, says, "What further need have we of witnesses? You have heard the blasphemy; what does it seem to you?" And they all condemned him to be guilty of death. And some began to spit on him, and to cover his face, and to buffet him, and to say to him, "Prophesy!" and the servants struck him with their hands.* ^C The high priest asks again, not in order to learn and believe, but in order to seize some pretext. And he adds to this, *Are you the Christ*, [meaning] *the Son of the Blessed?* For there were many "christs," I mean the kings and the high priests, but none of these was the Son of God, who is always to be blessed and praised. But Jesus said, "I am." For he knew that they would not believe; nevertheless, he answers, being constrained, so that they might not have something later to say: "If we had heard him say this clearly, we would have believed." For this reason their condemnation was all the greater, because even now, having heard, they did not believe. *And you will see me*, he says, *as the Son of man, sitting at the right hand of the Power of the Father.* For he calls the Father "Power" in this place; ^D for he will not come without a body, but such as he can be seen by those who crucified him, and recognized. The high priest, then, fulfills a Jewish custom. For when something grave and grievous happened to them, they would tear their tunics. So in this place too, as if the Lord had blasphemed and a great evil had occurred, the high priest tears his tunics. One might rightly say on these matters, fittingly, that of David: *They were torn, and were not pricked.* Yet this was a sign, even if they

^A did not understand it, of the tearing and vanishing away of the Jewish priesthood. Since, therefore, the common vote of the high priests condemned Him, then the servants, having covered His face, struck Him and said: *Prophesy, who is it that struck Thee?* How much, then, ought we to suffer, that we might render the equivalent back to the Lord? These things are full of horror.

Verses 66-72

Peter was infirm, even if he was eager, and, being troubled by cowardice, he denies the Lord, and this, being dumbfounded by a maidservant. Yet God permitted this to happen by a singular dispensation, so that he might not be lifted up, and at the same time so that he might show compassion to those who fall, ^C being educated by himself as to how great is human feebleness and fragility. It does not matter whether it was one maidservant or two who accused Peter. Matthew, indeed, speaks of a different one, but Mark, the same one. Yet this is no obstacle for us to the truth of the Gospel. For do they discord on any great matter that encompasses our salvation? Did one say that the Lord was crucified, and the other not? God forbid. Therefore Peter, having been troubled by cowardice and having forgotten the word which the Lord said—that *He who denies Me, I also will deny him before My Father*—denied Him; but repentance and tears brought him back to Christ. And *when he had covered himself*, it says, *he wept*, that is, having covered his head; or instead of this, having begun with vehemence. And what Matthew said obscurely, that *Before the rooster crows*, Mark interpreted, that *Before it crows twice*. For roosters are accustomed to crow often at one time, ^D and then, as it were, to sleep, and after some time to begin to crow again. What Matthew said, therefore, is: Before the rooster crows, that is, fulfills the cries of the first crowing, thou shalt deny Me thrice. Let the Novatians be ashamed, who do not admit those who have sinned after baptism and the participation of the mysteries. For behold, even Peter, having partaken of the immaculate body and blood, and having denied Him, was received back through repentance. For the failings of the saints were recorded for this reason, that we also,

if at any time we should stumble through inattention, let us look to the examples, and by repentance make haste to be corrected.

CAPUT XV. Of the torments which He suffered under Pilate. Of the custom. Of the petition for the body of the Lord. Of the burial.

VERS. 1–15. ^A And straightway in the morning, the chief priests having held a consultation with the elders and scribes, and the whole council, bound Jesus, carried Him away, and delivered Him to Pilate. And Pilate asked Him, Art thou the King of the Jews? And He answering said to him, Thou sayest it; and the chief priests accused Him of many things. Pilate again asked Him, saying, Answerest Thou nothing? Behold how many things they testify against Thee. But Jesus answered nothing more, so that Pilate wondered. Now at the feast he used to release unto them one prisoner, whomsoever they requested. And there was one named Barabbas, bound with the authors of sedition, who had committed murder in the sedition. And the multitude crying aloud, began to request as he had always done for them. ^B But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that for envy the chief priests had delivered Him. But the chief priests incited the multitude, that he should rather release Barabbas unto them. And Pilate answering, again said to them, What then will ye that I do, whom ye call the King of the Jews? And they again cried out, Crucify Him. But Pilate said to them, For what evil hath He done? And they cried out the more vehemently, Crucify Him. But Pilate, wishing to satisfy the multitude, released Barabbas unto them, and delivered Jesus, when he had scourged Him, that He might be crucified. ^C The Jews delivered the Lord to the Romans, and they themselves were delivered by the Lord into the hands of the Romans in return. And the Scriptures are fulfilled which say: Woe unto the wicked, evil shall be his according to the works of his hands. And again: Give them according to the works of their hands. And again: As thou hast done, so shall thy retribution be unto thee. When Pilate asked, Art thou the King of the Jews? the Lord gave an ambiguous answer. For, "Thou sayest it," may be understood as meaning, "Truly thou hast said it; thou hast said what I am." But it may also be understood thus: "I do not say this, but thou sayest it." And again, when He was questioned and answered nothing, He moved Pilate to wonder; for he wondered that, being learned in the law and eloquent, and able to wipe away the calumnies by a defense, He said nothing, ^D but rather bore the accusations bravely. See, then, the bloodthirsty minds of the Jews, and the moderation of Pilate, although he too deserves condemnation because he did not strenuously stand for what was just; for they indeed were crying out that He should be crucified, but he, though more softly, was trying to snatch Jesus from condemnation; for this reason he asked again, "What then shall I do with Jesus?" granting them opportunities from every side to release the innocent Jesus. And so he was hesitating and delaying. At length, however, yielding to their will, he scourged the Lord, that is, he beat Him with thongs.

^A For he wished to satisfy the crowd, that is, to gratify them as much as possible, but not what was agreeable to the just and to God, that is, what is agreeable, what is permissible.

VERSES 16-21

VERSES 22-28

^A And the inscription of His cause was written: “The King of the Jews.” And with Him they crucify two robbers, one at His right hand, and one at His left; and the Scripture was fulfilled, which says, “And He was reckoned with the lawless.” There is a tradition reaching to us from the holy Fathers that Adam was buried there. Therefore, the Lord, who heals the fall and the death of Adam, is crucified there, so that where the beginning of death was, there also might be the destruction of death. They gave Him also to drink wine mingled with myrrh; but myrrh is most bitter. Mocking Him, therefore, they gave such things to the Lord. ^B But another evangelist says “vinegar with gall,” and another mentions something else offered to the Lord, and there is nothing contradictory in these things. For as there was no order among them, some offered one thing, others another; one offered vinegar and gall, another wine mingled with myrrh. Perhaps the wine was also vinegary, and the myrrh bitter; and hence they coincide, for one says “wine mingled with myrrh,” and another “vinegar with gall.” For wine can be called vinegar because it is sour; and myrrh, gall, because it is bitter. Nor do they disagree in this, that one says, “They gave Him to drink, but He did not take it,” and another, “When He had tasted it, He would not drink.” For by saying generally, “He did not take it,” he manifested that He did not drink. They also cast lots upon His garments, and this they did in mockery, as though dividing the garments of a king, although they were of no great value. They wrote also a title, that is, the cause for which He was crucified, “The King of the Jews,” so that through this also they might insult His glory, as if He were a rebel and seditious person who had called Himself king. Whence all who passed by did not pity Him, but rather raged against Him as a tyrant. ^C But how does Mark say that He was crucified at the third hour, and Matthew that darkness began at the sixth hour? One may say that at the third hour He was crucified, and the darkness began to occur from the sixth hour until the ninth hour. And He is crucified with robbers, so that men might suspect evil of Him, that He too was a malefactor; but this happened by a divine dispensation. For the prophecy is fulfilled, “And He was reckoned with the lawless.” And otherwise, the two robbers are a symbol of the two peoples, namely, the Jewish and the Gentile. ^D For both are lawless—the Gentile, as one who has transgressed the natural law, and the Jewish, as one who has also And with the robbers, etc.

[alt-version omitted]

* * *

If John says that He was crucified at the sixth hour, what then is to be said? Namely, that the words, “And it was the third hour,” do not refer to that, “and they crucified Him,” but are drawn to the beginning of the Savior’s passion. “It was,” he says, “the third hour,” that is, it is clear that He began to suffer at the hands of Pilate’s soldiers; then what follows is to be read by itself, “and they crucified Him,” at the sixth hour, that is to say. So the mention of the third hour in Mark indicates the beginning of the Lord’s passion, and the sixth [hour] in John [indicates] the end of it, namely, the crucifixion itself. But concerning the signification of the word “hour” in the Gospel according to John, it has been spoken of more fully. “And with the robbers,” etc.

^A namely, as violators of the natural law; but the Jews, as contemners of both that, and of the law which the Lord gave. Yet this Gentile is a grateful thief, and he repents: but the Jew blasphemes even unto the end. Moreover, the Lord is crucified between two peoples; for He Himself is the stone that joins us together.

^B VERS. 28-32. “And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross. Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.” And they that passed by, he says—that is, those going along the way—they also railed on the Lord, taunting Him as an impostor. Similarly, the chief priests also said: “He saved others; himself he cannot save?” This they said, mocking His miracles and disparaging them as if they had merely happened by phantasy. For in performing miracles, He had saved many. But the devil was stirring them up to say, “Let Him come down from the cross.” For because the author of evil knew that salvation would come through the cross, he was again tempting the Lord, so that if He were to descend from the cross, it would be certain that He was not the Son of God, and thus the salvation which is through the cross would perish; but He was truly the Son of God, and for that reason He did not come down. For if He had wished to descend, He would not have ascended in the first place. For knowing that by this men were to be saved, He endured to be crucified, and to suffer many other things, and that His work should be perfected. And those who were crucified with Him reviled Him; at the beginning there were two, afterwards one acknowledged Him innocent, as Luke says, and rebuked the other ^C who was blaspheming.

vERS. 33-37. “And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? And some of them that stood by, when they heard it, said, Behold, he calleth Elias. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. And Jesus cried with a loud voice, and gave up the ghost.” The darkness came to pass, not in one place, but over the whole land; and if it had been the time of an eclipse, one might say that the occurrence was natural; but now it was the fourteenth day of the moon, at which time a natural eclipse was impossible. And the Lord cries out the prophetic statement in Hebrew, showing that even unto His last breath He held the Hebrew language in honor. But what He says, “Why hast thou forsaken me?” He says from the person of human nature: as if He were saying, “Why hast thou forsaken me, a man, O God, that I should have need of God being crucified for me?” For we men were those who had been forsaken,

yet He ^A was never forsaken by the Father. Hearken to Him, what He says: "I am not alone, because the Father is with me" (John XVI, 32). Or, He says this on behalf of the Hebrews, since He Himself was also a Hebrew according to the flesh: "Why hast thou forsaken me"—that is, the Hebrew people—"that they might crucify thy Son?" Just as we are accustomed to say, "God has taken me," meaning the human nature, so also in this place, understand "Thou hast forsaken me" to mean my human nature, or my Jewish people. Then one ran and offered Him vinegar to drink, that the bitterness of the vinegar might kill Him more quickly. And Jesus, having cried out with a loud voice, breathed His last, as if inviting death, dying as a Master and with His own authority. What that voice was, Luke has manifested: "Father, into thy hands I commend my spirit" (Luke XXIII, 46). For the Lord accomplished this benefit for us, that the spirits of the saints ascend into the hands of the Father, whereas formerly they were held in Hades until He came who preached release to the captives.

VERS. 38-41. "And the veil of the temple was rent in two from top to bottom. And when the centurion who stood over against him saw that he so ^B cried out and breathed his last, he said: Truly this man was the Son of God. And there were also women looking on from afar, among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; who also, when he was in Galilee, had followed him and ministered to him, and many other women who had come up with him to Jerusalem." The veil was rent, God manifesting by this that the grace of the Spirit was departing from the temple, and that the Holy of Holies would be visible and accessible to all; which indeed happened when the Romans entered, and that the temple itself also mourned. For just as the Jews are accustomed to do in their calamities, namely to rend their garments, this the temple also did, as if it were a living thing, being in sympathy with its suffering Creator, and rending its own raiment. And another thing is signified by this. This flesh is the veil of our temple—that is, of the mind. Thus, the power which the flesh had against the spirit was broken by the passions of Christ, ^C from the top to the bottom—that is, from Adam down to the latest men. For Adam was sanctified by the passions of Christ, and his flesh will no longer be cursed, nor subject to corruption, but we have all been honored with incorruptibility. But the centurion—that is, the leader of a hundred (for the Romans use the word "centum" for one hundred)—seeing that He had died so powerfully and as a Master, marveled and confessed. See also the order reversed: the Jews kill, the Gentile confesses; the disciples flee, the women remain. For there were, he says, also women there, among whom was Mary Magdalene, and Mary the mother of James and Joses. And this woman was the Theotokos, who, inasmuch as she was betrothed to Joseph, was mother to the sons of Joseph, whose sons were James and Joses. She is therefore called their mother, that is, stepmother; just as she was also called the wife of Joseph, that is,

^A a betrothed. Salome, however, was the mother of the sons of Zebedee. And there were many others besides; for he only recorded the names of the more prominent ones.

Vers. 42-47.

^B The blessed Joseph, while still serving the Law, recognized Christ as God; and therefore he dared an action worthy of praise. For he did not reason, "I am rich, and I shall fall from my wealth if I ask for the body of one who was condemned for aspiring to tyranny, and I shall be accused by the Jews." He said nothing of this to himself; but deeming all things secondary, he asked that he might bury the body of the condemned one.

Pilate wondered if he were already dead; for he thought he would endure for a long time, just as the robbers. He asked the centurion, moreover, if he had died long ago, that is, if he had died before the hour. Joseph, therefore, having taken the body, bought a linen shroud. And having taken Him down, he wrapped Him in the linen shroud, burying the precious One with honor. For he was also a disciple of Jesus, and knew how one ought to honor the Master; and he was "honorable," that is, respectable, reverent, and blameless. A "senator" was a certain rank, or rather a service and a civil burden, by which those who held it were compelled to oversee the affairs of the marketplace; and often many dangers came to them from this, because of the malice of the marketplace. Let the rich hear, and those who are engaged in public business, how the senatorial rank hindered Joseph in no way from virtue. Joseph is interpreted as "addition," but Arimathean as "taking away." May it be granted, therefore, that we too become such as that Joseph, always adding to the course of virtue, and taking away that, that is, what is truly good; and to receive the body of Jesus through communion, and place it in a tomb hewn out of a rock, that is, in a mindful soul that does not forget God. Let that soul be hewn out of a rock, that is, from Christ, who is the rock ^C in which we shall be able to stand. Let Him be wrapped in a linen shroud, that is, let Him be received by a pure body; for the shroud of the soul is, as it were, a garment, the body. It is necessary, therefore, not only to receive the divine body of the Lord in a pure soul, but also in a pure body. And this must be "wrapped," that is, drawn together and contained, and not spread out; for the mystery is contained and hidden, and not to be opened to just anyone. ^D

CHAPTER XVI

Vers. 1-8. And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome had bought sweet spices, that they might come and anoint ^A him. And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

The women, not thinking anything great or worthy of the divinity of Jesus concerning Him, sat by the tomb and bought spices, that they might anoint the body according to the custom of the Jews, so that it might remain fragrant and not suffer any foulness from decay; and also because the spices, having a certain drying power, absorbed the moisture of the body and kept it from corruption. Such were the thoughts of the women. And very early, which Matthew calls "the end of the Sabbath" and Luke calls "deep dawn," they come on the first day of the week—that is, the first of the days of the week (for the Jews called the days of the week "Sabbaths," and the first day "the first"—to the tomb, and they were wondering who would roll away the stone for them. While they were considering these things, an angel rolled away the stone, without the women perceiving it. This is what Matthew also says, that when the women came, the angel rolled away the stone; but Mark passed this over in silence, as Matthew had already said by whom the stone was rolled away. But as to Matthew saying the angel sat upon the stone, while Mark says that after the women had entered the tomb they saw him sitting inside, this is not to be wondered at. It may well be that the one they saw sitting outside on the stone, as Matthew says, they saw again sitting inside the tomb, he having arrived there before the women and entered. Some, however, say that the women with Matthew were different from those with Mark, but that Magdalene was the companion of all, being, as it were, lively, fervent, and diligent. He who had appeared said therefore to the women, "Be not affrighted." For first He frees them from fear, and then brings the good news of the resurrection. He calls Him "the Crucified," for He is not ashamed of the cross, which is the salvation of men and the source of good things. "He is risen." Whence is this manifest? "For He is not here." And

visne etiam certificari? ^A Behold the place where they laid him. For on this account he also removed the stone, so that he might show the place. But go, tell his disciples and Peter. He separates Peter from the other disciples, as he names him as the chief by excellence above the others: or because Peter had denied him, if the women had come and said what they had been commanded to tell the disciples, Peter might have said: "I have denied him; I am no longer his disciple; he has therefore cast me off, he has detested me." On his account, therefore, he adds, "And Peter," so that Peter might not be scandalized, as if he were not deemed worthy of the word, inasmuch as he had denied him, and for this reason was not worthy to be numbered among the disciples. And he sends them into Galilee, snatching them away from the tumult and great fear of the Jews. Yet fear and ecstasy—that is, amazement—had seized the women, both at the sight of the angel and at the terrifying nature of the resurrection; and for this reason they said nothing to anyone. For they were afraid; either they feared the Jews ^B or they had lost their wits from fear, and because of this they said nothing to anyone, having forgotten even what they had heard.

• But Jesus having risen, early on the first day of the week, appeared first to Mary Magdalene, from whom he had cast out seven demons. She going, reported it to those who had been with him, mourning and weeping. And they, having heard that he lives and was seen by her, did not believe. After these things, he was manifested in another form to two of them as they were walking, going into the country. And those having gone, reported it to the rest; nor did they believe them. Later, he was manifested to the eleven as they sat at meat, and upbraided them for their unbelief and hardness of heart, because they did not believe those who had seen him risen. ^C But Jesus having risen—place a stop here, then say: Early on the first day of the week he appeared to Mary Magdalene. For he did not rise in the morning. For who knows when he rose? But he appeared in the morning on the Lord's Day, which is the first day of the week, that is, of the week, which he earlier called one of the Sabbaths (91). To Mary Magdalene...

From the collation of the Venetian MSS of Saint Mark

^A fullness, from whom He had cast out seven demons, that is to say, many. For the Scripture knows how to take the number seven instead of a multitude; as the barren woman bore seven, or seven demons, the opposites of the seven spirits of virtue: for example, the spirit of timidity, the spirit of folly, the spirit of ignorance, the spirit of lying, and whatever other things are contrary to the gifts of the Spirit. But after these, to two of them who were walking, He appeared in another form; concerning these Luke also says: And they reported it to the rest; they did not believe them either. And how does Luke say that upon returning, they found the eleven gathered together, saying that the Lord is risen, while Mark says here that they did not even believe those who came from the country? We say, therefore, that this, “They reported it to the rest,” is not spoken of the eleven apostles, but of certain others; for he called these the “rest,” because the eleven saw Him on that day, when also those who returned from the country found them saying, “The Lord is risen.”

Ver. 14. ^B *Afterward He appeared to the eleven as they were reclining, and rebuked their unbelief and hardness of heart, because they had not believed those who saw Him risen.* And He said to them: *Go into all the world, and preach the Gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover. So then, the Lord, after having spoken to them, was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through the following signs. Amen.*

Observe the Lord’s mandate: “Preach to every creature.” He did not say, “Preach to those who obey,” but, “to every creature,” whether they be persuaded or not. “He who believes,” and this is not enough, “but also he who is baptized.” For he who has believed, but has not been baptized, ^C but is still a catechumen, is not yet saved. He says that signs will follow those who believe: the casting out of demons, speaking in new tongues, and the taking up of serpents, that is to say, making serpents disappear, whether sensible or spiritual, as He also said, “Walk upon serpents and scorpions,” clearly understanding them as spiritual ones. But it can also be understood in this way: “They will take up serpents,” just as Paul took the viper in his hand, and was in no way harmed by it.

^A And if they drink any deadly thing, it will not hurt them. Such things have certainly happened often, as we find in history. For many who even drank poisons were kept unharmed through the sign of the cross. Having said these things, He was taken up and sat at the right hand of God (95). “But they went forth and preached everywhere,” he says, “while the Lord worked with them and confirmed the word by the signs that followed.” Do you see that everywhere our efforts come first, and then God's cooperation? For when we act and provide the beginning, the Lord cooperates; whereas if we do not provide the occasion, He does not cooperate. Consider also this: that after the word come deeds, and the word is confirmed through deeds; just as it was for the apostles at that time—the deeds and the signs that followed confirmed the word. May it be, O Word Christ, that our words which we speak about virtue may also be confirmed through deeds and actions, so that we may stand perfect before You, who cooperate with us in all words and deeds; for to You is the glory due, through both words and deeds. Amen.

The End of the Commentary of Theophylact on the Gospel of Mark.

Ex collatione codd. Venet. S. Marci.

^C Indeed, God the Father, since He is incorporeal, would not have a right hand or a left; for these are forms belonging to bodies. It remains, therefore, that sitting signifies repose and the enjoyment of the divine kingdom; and being at the right hand of God signifies affinity and equality with the Father. The Son is said not only to sit at the right hand of the Father, but also to stand, as Stephen said in the book of Acts, the former signifying the immutable state of His seat, the latter teaching us of His blessedness; nor does this diversity of expression import a discrepancy of meaning. From another perspective, he who said that the Son stands did not say that the Father sits, so that we might not conceive of a difference in dignity; therefore, it can be said that He both sits and stands. “But they,” etc.