Commentary on Mark

of Jesus Christ and our God, to whom belongs glory and ^A adoration, together with the eternal and everlasting Father, and with the co-eternal and co-everlasting Spirit, now and always and unto the ages of ages. Amen.

THE GOSPEL ACCORDING TO MARK

THE CHAPTERS OF THE GOSPEL ACCORDING TO MARK

1. Regarding the demoniac (Cap. I, vers. 23). Mt. 5. Lk. 8. 2. Regarding Peter’s mother-in-law (I, 29). Mt. 8. Lk. 9. 3. Regarding those healed of various diseases (I, 32). Mt. 9. Lk. 10. 4. Regarding the leper (I, 40). Mt. 6. Lk. 12. 5. Regarding the paralytic (II, 3). Mt. 13. Lk. 13. Jn. 5. 6. Regarding Levi the tax collector (II, 14). Mt. 14. Lk. 14. 7. Regarding the man with the withered hand (III, 1). Mt. 21. Lk. 14. 8. Regarding the election of the twelve (III, 13). Mt. 19. Lk. 16. 9. Regarding the parable of the seed (IV, 2). Mt. 24. Lk. 22 and 45. 10. Regarding the rebuke of the waters (IV, 35). Mt. 11. Lk. 23. 11. Regarding the legion (V, 1). Mt. 12. Lk. 24. 12. Regarding the daughter of the leader of the synagogue (V, 21). Mt. 16. Lk. 25. 13. Regarding the woman with the issue of blood (V, 25). Mt. 16. Lk. 26. 14. Regarding the sending of the twelve (VI, 6). Mt. 19. Lk. 27. 15. Regarding John and Herod (VI, 14). Mt. 25. 16. Regarding the five loaves and two fish (VI, 34). Mt. 26. Lk. 28. Jn. 8. 17. Regarding the walking on the sea (VI, 47). Mt. 27. Jn. 9. 18. Regarding the transgression of the commandment of God (VII, 1). Mt. 28. 19. Regarding the Phoenician woman (VII, 24). ^B Mt. 29. 20. Regarding the mute man (VII, 31). 21. Regarding the seven loaves (VIII, 1). Mt. 31. 22. Regarding the leaven of the Pharisees (VIII, 14). Mt. 32. Lk. 45.

GOSPEL ACCORDING TO MARK

CHAPTERS OF THE GOSPEL OF MARK

1. Of the demoniac. 2. Of Peter’s mother-in-law. 3. Of those healed of various diseases. 4. Of the leper. 5. Of the paralytic. 6. Of Levi the tax collector. 7. Of the man having a withered hand. 8. Of the election of the apostles. 9. Of the parable of the seed. 10. Of the rebuke of the sea. 11. Of the legion. ^C 12. Of the daughter of the leader of the synagogue. 13. Of the woman suffering from an issue of blood. 14. Of the ordination of the apostles. 15. Of John and Herod. 16. Of five loaves and two fish. 17. Of the walking on the sea. 18. Of the transgression of the commandment of God. 19. Of the Phoenician woman. 20. Of the mute man. 21. Of the seven loaves. 22. Of the leaven of the Pharisees.

23. Of the blind man. (VIII, 22.) 24. Of the interrogation in Caesarea. (VIII, 27.) Mt. 33. Lk. 29. 25. Of the transfiguration. (IX, 2.) Mt. 14. Lk. 10. 26. Of the lunatic. (IX, 14.) Mt. 15. Lk. 31. 27. Of those reasoning who is greatest. ^A (IX, 33.) Mt. 17. Lk. 32. 28. Of those who asked whether it is lawful to put away one’s wife. (X, 1.) Mt. 40. 29. Of the rich man who questioned Jesus. (X, 17.) Mt. 41. Lk. 63. 30. Of the sons of Zebedee. (X, 35.) Mt. 43. 31. Of Bartimaeus. (X, 46.) Mt. 44. Lk. 69. 32. Of the colt. (XI, 1.) Mt. 45. Lk. 68. 33. Of the withered fig tree. (XI, 12.) Mt. 47. 34. Of harboring anger. (XI, 25.) 35. Of the chief priests and elders who questioned the Lord. (XI, 27.) Mt. 48. Lk. 29. 36. Of the vineyard. (XII, 1.) Mt. 50. Lk. 80. 37. Of those who questioned him concerning the tribute. (XII, 13.) Mt. 52. Lk. 70. ^B 38. Of the Sadducees. (XII, 18.) Mt. 53. Lk. 72. 39. Of the scribe. (XII, 28.) Mt. 54. Lk. 75. 40. Of the Lord’s question. (XII, 35.) Mt. 55. Lk. 73. 41. Of the woman who cast in the two mites. (XII, 41.) Lk. 74. 42. Of the consummation. (XIII, 3.) Mt. 67. Lk. 76. 43. Of the day and the hour. (XIII, 32.) Mt. 60. 44. Of the woman who anointed the Lord with ointment. (XIV, 3.) Mt. 62. Lk. 21. Jn. 12. 45. Of the Pascha. (XIV, 12.) Mt. 63. Lk. 76. 46. Of the prophecy of the betrayal. (XIV, 17.) Mt. 64. 47. Of the denial. (XIV, 66.) Mt. 66. Lk. 78. 48. Of the request for the body of the Lord. (XV, 42.) Mt. 68. Lk. 82. Jn. 18.

23. Of the blind man. 24. Of the interrogation in Caesarea. 25. Of the transfiguration of the Lord. 26. Of the lunatic possessed by a mute spirit. 27. Of those disputing who is greater. 28. Of those who questioned the Lord: Whether it is lawful ^C to divorce one's wife. 29. Of the rich man who questioned the Lord. 30. Of the sons of Zebedee. 31. Of Bartimaeus. 32. Of the colt. 33. Of the fig tree that withered. 34. Of the forgetting of injuries. 35. Of those questioning the Lord, by what authority he does this. 36. Of the vineyard. 37. Of those who questioned him concerning the tribute. 38. Of the Sadducees. 39. Of the scribe. 40. Of the interrogation of the Lord. 41. Of the widow who offered two mites. 42. Of the consummation. 43. Of that day and hour. 44. Of the woman who anointed the Lord with ointment. 45. Of the Pascha. 46. Of the prophetic betrayal. 47. Of the denial of Peter. 48. Of the petition for the body of Christ.

EXPOSITION OF THE GOSPEL ACCORDING TO MARK

Mark the Evangelist was the son of Mary, who kindly received the apostles in her own house. He was also called John, as we find in the Acts of the Apostles. For it says: Peter came to the house of the mother of John whose surname was Mark, where many were gathered and praying. And in the beginning, he accompanied Barnabas, his uncle, and Paul, just as the book of the Acts shows, and Paul makes mention of him in his Epistles, as in the Epistle to the Colossians, and in the second to Timothy. ^D

being occupied with the one to the Colossians and the second to Timothy; after that, he was with Peter in Rome, as his first Epistle shows, in which the latter also called this Mark his son in the spirit, from whom Mark learned the whole story of the Gospel. ^B Afterward, he wrote the Gospel—in Rome itself, as Clement the Stromatist records, but in Egypt according to Chrysostom—having been requested by the believers there, ten years after the Assumption of the Savior. He agrees greatly with Matthew, except that the latter describes everything more extensively. It is necessary to know generally that the evangelists sometimes recount the teachings and miracles of Christ in order, in the manner of history, but at other times they do not observe order, hastening only to announce the things themselves.

Chapter One

*Beginning*—*to the prophets.* ^C Mark has now called the Gospel the New Testament, the new legislation of Christ. Why he named it thus has been stated in the Proem of the exposition of the Gospel according to Matthew, where the inscription of the Gospels has been discussed. The present evangelist says, therefore, that the beginning of the new legislation of Christ came about thus, as it is written in the prophets; he mentions Malachi and Isaiah. Then he sets forth the statements of the prophets, that you might learn that the beginning of the Gospel was such as these men say. And they say that John was its beginning, as the things unfolding will demonstrate. ^D For since all the prophets and the law prophesied until John, according to the word of the Lord, it was necessary for this man, being the end of the Old Testament, to become the beginning of the New. But the oracles of the two prophets must be distinguished separately.

*Behold, I*—*before you.* It is a prophecy of Malachi; it has been spoken about clearly in the exposition of the twentieth chapter of the Gospel according to Matthew, and it is superfluous to bring the same things forward again.

*A voice*—*his paths.* He indeed prepares the way of the Lord who practices virtue, but he who works this not for the well-pleasing of God, but for the sake of pleasing men, or for some other purpose that is not good, does not make his paths straight. This man indeed undergoes the labor of preparation, but he does not have God perambulating in such paths.

This is of Isaiah; it has been explained again in the exposition of the third chapter of the Gospel according to Matthew, and seek it there. These prophetic sayings, therefore, concordantly shout that John would go before Christ, and would prepare for him the—

way of the Gospel, and that from thence would be the beginning of the new legislation. And all things happened thus. For John, having come to the Jordan before the Savior, and having preached repentance, dug places in the souls of men for the foundations; and Christ, having come, laid the foundations of the faith and built the new ^A legislation. Having said, however, that the "beginning of the Gospel" came about thus, as it is written in the prophets, and then having brought forward the prophetic sayings, he subsequently attempts to demonstrate what he proposed, and begins to tell the things regarding John: how he came to the Jordan, how he preached, and, simply put, how the beginning of the Gospel came to be. And since Mark is highly in conformity with Matthew, as we noted in the introductions, we shall pass over the things which have been interpreted by the other, as things already clarified, only noting in each of these places that it has been discussed before in such-and-such a chapter. But do you straightaway seek that chapter, and read through it until you find what is sought. But where he differs, these things we shall lead forward into explanation. The same pertains to the other evangelists as well.

^B Vers. 4. *Fuit* — *peccatorum*. *Fuit*, that is, *Was*. Now, that he preached a baptism of repentance is manifest both from what he said and from what he did. For, commanding them to repent, he baptized those who were changing their minds. But that the baptism with which he baptized did not grant the remission of sins is likewise clear. For the baptism of John was of repentance only; but that of Christ was of remission. And the Forerunner himself taught the difference between these, saying: "I indeed have baptized you in water," that is, in simple water; "but he will baptize you in the Holy Spirit." ^C For before the Savior, it does not appear that the remission of sins was ever granted; but Christ himself first bestowed this gift, both through himself and through his own baptism. It is manifest, therefore, that the baptism of John was a preparation for the remission of sins. For it is necessary that a sinner should repent first, and then obtain remission.

But let us see again what the Evangelist says: *Fuit*, he says, *Joannes baptizans in deserto, et praedicans baptismum poenitentiae in remissionem peccatorum*. He did not say, "Of repentance and of the remission of sins," lest you might think that that baptism ^D granted also remission; but he added, *In remissionem peccatorum*, that is, *For the sake of remission*. For he preached repentance for the sake of remission, so that through repentance, being convicted of their sins and pricked in heart for the things they had sinned, they might fervently seek him who takes away the sin of the world, and, when he appeared, might run to him and receive from him the remission of sins.

^A His sins. These things were explained in the exposition of the aforementioned third chapter.

And he was eating – wild honey. These things also were clarified in the explanation of the same chapter. He was clothed in camel’s hair, not unworked, but woven. For Matthew said that he had his garment of camel’s hair. And the term “clothed” is understood also in what follows: “And a leather girdle.”

And he preached – of his sandals. [The thong. ^B Of Gregory the Theologian: “But what is the thong of the sandal, which you do not untie, O Baptist? Perhaps the reason why he remained in this world and was made man, of which not even the extreme end can be easily untied.”] This was indeed said also because of the surpassing excellence of the one being preached, as we handed down in the mentioned chapter. Some, however, say that the sandals are to be understood as the flesh which the Son of God assumed and wore, and the thong as the ineffable reasoning of that union—how, for instance, the natures have remained unconfused, and such like. But according to the plain interpretation, he calls “thong” the binding made of leather straps. And the order of the words is thus: “Whose thong of the sandals I am not worthy to stoop down and untie.” For he who wishes to untie it stoops down. He calls ^C the sandals “sandals.” And the phrase “Whose... of him” is common among the Hebrews, as in the passage: “Whose mouth is full of cursing.” Likewise also the phrase “to whom... to him,” as in the passage: “Blessed is the man whose help is from you.”

I indeed – with the Holy Spirit. Similarly, regarding this also, it was stated beforehand in the aforementioned chapter.

And it came to pass – into the Jordan. The phrase “And it came to pass” is a usual expression among the Hebrews. “And it came to pass,” he says, “in those days”; then he begins to say what came to pass. By "days" he now means the days in which John was preaching the baptism of repentance. Regarding what follows, it has also been spoken of in the cited chapter. But Matthew indeed said ^D simply “from Galilee,” but Mark added more specifically the city in which he was dwelling.

And immediately – upon him. And regarding these things you will find them in that same chapter. But Matthew and Luke say that the heavens were opened; this one, however, that they were rent asunder. Yet these things are taken to mean the same.

^A Ver. 11. *And a voice — I have been well pleased.* In the Gospel according to Matthew, it is written: *This is my Son.* But Mark and Luke write: *Thou art my Son.* What, then, shall we say? Nothing other than what we have said regarding Matthew: that the evangelists sometimes record such words entirely, but at other times, while they preserve the full meaning of the statement, they carelessly change certain words, whenever this is not going to injure the discourse, since the substituted word signifies the same thing. For both are demonstrative, both "This" and "Thou." ^B Again, it is similar where Matthew and Mark wrote: *In whom I have been well pleased,* and Luke has: *In thee I have been well pleased.* Let this be to you a general rule for all similar cases.

Ver. 12. *And immediately.* Ver. 13. *Satan.* This was discussed in the third chapter according to Matthew. Yet he and Luke said: *By the devil,* but this one: *By Satan.* For since the demon has many names, and receives an appellation from each of his malices, they have spoken one, and he another. Now Satan is called "the adversary." For the demon is opposed to God, establishing things contrary to Him.

Ver. 13. *He was with the wild beasts.* Matthew and Luke recorded also the types of his temptations; but Mark, being more of a lover of brevity than the rest, ^C thought it sufficient to say: *And he was being tempted.* For in this, he also included the types. But that he was with the wild beasts happened because of the great desolation of the place; so that from this you might also learn that he who guards the dignity of the soul is formidable, rather, to the wild beasts. For man was commanded to have dominion over them all before his disobedience.

Ver. 13. *And the angels — him.* Clearly after the temptations, and after the manifest victory over the tempter, as Matthew has indicated.

Ver. 14. *But after — of God.* It has been spoken of these things also in that same chapter. But now he calls the New Testament the "Gospel of the kingdom of God," as it announces the kingdom of God, or as it introduces one into the kingdom of God.

Ver. 15. *And saying — time.* The time ^D ordained by God for the dispensation of the Old Testament, of which the Apostle says: *When the fullness of time came, God sent his own Son.*

Ver. 15. *And — of God.* It has come near that He might reign over the believers, as we interpreted more clearly in the aforementioned chapter.

^A Repent — to the Gospel. Here again he calls the New Testament the Gospel, exhorting them to believe in the New Testament. Or, as that one persuades us to believe.

Walking — fishers. Regarding these, it has been said in the same chapter.

And he said — followed him. Similarly, regarding these, it has been said in that same place.

And proceeding — of him. It has been said regarding these there.

And they enter — he taught. Luke also recorded these things. They came, however, to Capernaum from Nazareth, as the same [evangelist] signified. On the Sabbaths, that is, on the days of the Sabbath; for it was indeed the Sabbath. In these days, because they were at leisure, the Law permitted them to assemble and to read the laws. Then, therefore, he entered, so that everyone might hear him at their leisure.

And they were astonished — the Scribes. Matthew also set these things down at the end of the fifth chapter. But he says that Christ went up into the mount, and sitting there, taught his disciples, with the crowds standing by. Afterwards, following a long discourse, he adds that the crowds were astonished at his teaching, and so on. It is manifest, therefore, that both things happened.

Chapter IV. Concerning the demoniac.

And he was — of God. Luke has said these things as well. They call the demon “unclean,” as one taking pleasure in uncleanness and filth. ^B The man cried out, for the demon that was in him could not bear the assault of the Divinity. “What have we…”—that is, “Leave us. What is there in common between us and you?” He called Christ a Nazarene, as one who had been reared in the city of Nazareth, just as Matthew recorded.

By “perdition,” however, the demon here refers to the restraint of his power, [our] contrary virtue, and persecution. As for the phrase, “I know who you are,” he said it while flattering him, so that he might spare him. He did not say just “Holy,” but “The Holy One,” with the addition of the article. For while the prophets are indeed holy, they are so by participation; but God alone is holy by nature and primarily. For this reason, then, he said, “The Holy One,” that is, the one who is holy by nature and primarily. ^C

And he rebuked him — “Rebuked,” that is, “silenced.” Observe, moreover, how Christ did not accept the testimony from the demon, even though it was speaking the truth. First, because the truth does not desire to be testified to by falsehood; next, he taught us not to believe demons, even if they speak the truth. For since they are lovers of lies and most hostile, they would not...

ever speak the truth, unless they use the truth as a kind of bait for the sake of deception. ^A

Vers. 26. *And when he had torn him* — from him. For "torn," Luke said "thrown down," adding that it had done him no harm. For the Lord permitted the demon to throw the man down, so that the malice of the one throwing might be exposed; but He did not permit it to harm him, so that the power of the One casting it out might be revealed. It cried out also with a loud voice, having been scourged by the Lord's command. Yet he did not say what it cried out, as it was crying out things devoid of meaning.

Vers. 27. *And they were all amazed* — *they are obedient unto him?* What is this that we see? Even then they were calling the doctrine of Christ "new," as being different from the doctrine of the Scribes or that of John the Baptist. For the others merely taught, but Christ even cast out demons with authority. For the commands "Be muzzled" and "Come out" are authoritative. But Luke, instead of the question "What is this new doctrine?" has said "What is this word?", designating by "word" the doctrine practiced through the word; or calling "word" that which was said to the demon, namely, "Be muzzled" and "Come out." ^B He added, "For with authority and power he commands the unclean spirits, and they come out." With authority, because He gives commands; with power, because He accomplishes them.

Vers. 28. *And he departed* — *Galilee.* This has been spoken of in the fourth chapter according to Matthew.

CAP. II. Concerning the Mother-in-law of Peter.

Vers. 29. *And immediately* — *John.* The reason for which He came there has been said before in the eighth chapter according to Matthew. ^C

Vers. 30. *And the mother-in-law* — Vers. 31. *them.* Concerning these too, it has been said in the same chapter. Observe, however, that Christ often grants healing to some because of the faith of others, when the one being healed is also going to believe, yet cannot come to Him, either because of sickness, or because of premature age, or even because of ignorance. For in this case, too, others entreated Him.

Let us therefore also welcome Christ, or His word, so that He may extinguish the fever of passions within us. Having received the benefit, let us minister to Him by caring for the poor. For "whatever," He says, "you did to one of the least of these my brethren, you did to Me." ^D Let us minister also to those who imitate Him as His disciples, so that they too might intercede on our behalf.

CAP. III. Concerning those healed of various diseases.

Vers. 32. *And when it was evening* — *the door.* This has been spoken of also—

in the ninth chapter according to Matthew. ^A

*And He cured* — *He cast out.* Mark said that He cured many; Matthew, however, that He cured all. So too regarding the demons, Mark says that He cast out many demons; Matthew, that He cast out the spirits, clearly meaning all of them. What then shall we say? That the Evangelist added “many” and “many” here, not because the Lord passed over some without curing them, or left any demons behind, but only so that Mark might show that the number of those healed was great, and that many were the demons cast out. Observe, moreover, how he does not group the being possessed by a demon with the other diseases, but sets it apart as something most grievous. ^B

*And not* — *Him.* He forbade them to speak concerning Himself, crying out, as Luke has recorded, and saying that “Thou art the Christ, the Son of God.” They spoke concerning Him because they knew Him to be the Christ, as Luke has said again. They recognized Him, as the ray of the divinity struck them forcibly, like fire; yet He did not permit them to speak, for the reason which we have given above, where He silenced the unclean spirit of the man who was in the Synagogue.

*And in the morning* — *He prayed.* “In the morning” [ἔννυχον], meaning, when it was still night. For very early is “in the night,” or rather, “in the darkness.” For so John also has said in other places, that Mary Magdalene comes in the morning, while it was still dark, to the tomb; but ^C Mark said “in the morning,” while Luke said “when it was day.” There is no contradiction. For very early is both in darkness and the beginning of the day. He went away into a desert place, teaching us that if ever we perform something worthy of admiration, we should flee from the praise of men, and, being alone, give thanks to God who has bestowed grace upon us, and pray that He might confirm it in the future. A desert place is suitable for prayer, because it brings no distraction.

*And they followed* — *seek.* Mark says that Simon and those with him followed and found Him; Luke, however, that the crowds did. It is likely that both of these happened, and that first the disciples did this, and then the crowds. For the disciples, having anticipated them, as those loving Him more fervently, spoke concerning the crowds, saying that “All are seeking Thee.” Observe, furthermore, how the withdrawal made Him more desirable. ^D

*And He says* — *I have gone forth.* A city is that which has walls; a village is that which is unwalled; a town…

as placed here, signifies larger villages, or rustic settlements which might be considered both villages and towns: ^A in part, indeed, bounded by walls, but in part lacking walls. Let us go, He says, into these villages also, or to these little towns, so that I may preach in them as well. Luke, however, added the nature of the preaching also, saying: *It is necessary for me to preach the Kingdom of God*, which clearly implies it has drawn near, that He might reign over those who believe, just as it was stated at the beginning of Christ’s preaching in the Gospel according to Matthew. But Mark says: *I have gone forth*; while Luke says: *I have been sent*. It is, however, ^B probable that both were said, at one time the one, and at another time the other. And because there were two things in Christ, that which is said, *I have been sent*, is understood as man; but that which is, *I have gone forth*, as God.

*Vers. 39. And he was preaching — casting out.* From doctrine He passed over to miracles, so that those whom discourse did not draw, the power of miracles might draw, and that He might confirm the word with miracles. And at the same time, it became a pattern for us, that we should not only speak about virtue, but also practice it.

CAP. IV. On the leper.

*Vers. 40. And he comes — to cleanse.* Concerning this leper, it has been spoken of in the sixth chapter according to Matthew. ^C The Evangelists, however, appear to diverge a little concerning the time of this healing; for Matthew, before He cured Peter’s mother-in-law, sets down the things concerning the leper. But Mark and Luke place them afterwards. It is probable, however, that they investigated only the miracle, and did not greatly care about the time, as it was not a necessary matter—which they have also frequently done elsewhere.

*Vers. 41. But Jesus* — *Vers. 42. was cleansed.* Similarly, it has been spoken of concerning these things in the aforementioned chapter.

*Vers. 43. And having strictly charged* — *Vers. 44. to them.* He charged the two blind men as well, and you should search for the explanation in the seventeenth chapter according to Matthew, ^D in which it is spoken of concerning the charging. He sent him away from His sight, that is to say, He dismissed him.

Concerning the things that follow, the interpretation has been given in the aforementioned sixth chapter.

*Vers. 45. But he* — *from every side.* Being grateful, the leper did not suffer the benefit to be covered by silence, but he preached many things concerning the power of Christ, and he spread the word which Christ had said to him, namely: *I will, be cleansed*, as having been done with authority and immediately brought into effect. Now they were coming to Christ from every side, inasmuch as the report was running to all. For Luke says that the report, that is, the fame, was spreading more about Him, and the desire to see Him who was so widely famed overcame the labor.

...δι' ἡμερῶν. ^A *After some days.* That is, some days having passed.

*And it was heard.* In a certain house.

*And immediately* — *the door.* Having heard that he was in the house, they ran together, expecting to meet him more easily. And so many were gathered that the places around the door (that is, the vestibule of the house) could no longer contain the rest, the house itself being already full.

*And* — *the word.* That is, the word of doctrine.

CHAPTER V. Concerning the parallytic.

*And* — *lay.* Luke also recorded things similar to these; but Matthew, being silent regarding the roof, related the rest similarly.

*Seeing* — *thy sins.* These things have been spoken of in the thirteenth chapter according to Matthew. A paralytic, likewise, is anyone who has the powers of the soul ^B immobile for the work of virtue; but if he be lifted from earthly things by the four Gospels, and be lowered (that is, humbled) before Christ, he too shall hear: *Thy sins are forgiven thee.*

*But there were* — *God?* These things, too, have been spoken of in that place.

*And immediately* — *to them.* Here he calls the divinity "Spirit," for as God he knew their thoughts.

*Why these* — *walk?* These things, too, have been spoken of similarly.

*Thy house.* These matters also have been interpreted in the chapter indicated.

*And he arose* — *we have seen.* These things also have been explained therein. ^C But *never have we seen* (it) in any other, obviously, working such wonders.

*And* — *them.* He went out, fleeing the commotion over the miracle, and wishing to be alone.

CHAPTER VI. Concerning Levi the publican.

*And passing by* — *to him.* This Levi is Matthew; for he was binominal. Concerning whom it has been said in more detail in the fourteenth chapter of the Gospel according to Matthew. Observe, moreover, how he chooses those who are worthy, as if they were pearls lying in the mud.

*And it came to pass* — *to him.* Regarding all these things, seek them in that chapter.

*And* — *sinners.* These ^D things have also been interpreted in that chapter. They criticized Christ for not making a distinction between the holy and the profane according to the Law, not knowing that he provides a merciful grace that exceeds the custom of the Law. For the Law indeed cast out the evil, but Christ transformed it. He showed, therefore, that he was not as a judge...

He shows, therefore, that He came not as a judge, but as a physician; and for this reason He also consorted with the infirm. ^A

Verse 18. *And they were* — Verse 20. [days]. You will find these matters also in the chapter stated above.

Verse 21. *And no one* — [is made]. This parable also has been explained in that same chapter.

Verse 22. *And no one* — [is to be put]. And seek likewise regarding this parable in that same place. ^B

Verse 23. *And it came to pass* — Verse 24. [is it lawful]? Seek regarding these matters near the end of the twentieth chapter in the Gospel according to Matthew.

† Those who, after activity, have become established in the immobility of the soul pluck the words from the things which have been done, and are piously nourished by them; for the Sabbath is a symbol of the immobility of the soul because of the rest, just as the days preceding it are [symbols] of activity because of the labor.

Verse 25. *And* — Verse 26. [were they]? Seek this story also in that place.

The history of the Kings calls this Abiathar 'Achimelech'; but the Book of Psalms calls him 'Abimelech'. It is manifest, therefore, that he was double-named, being called in both ways, Achimelech or Abimelech, just as [were] many other Hebrews. But he had the surname Abiathar derived from his progenitors. Therefore, his son was likewise called Abiathar.

† This Abiathar is called prince of the priests; ^C however, the history of the Kings relates that Achimelech was the priest. It is probable, therefore, that Abiathar was resting when David entered into the house of God, either because of the pre-eminence of the high priesthood, or else because of infirmity due to old age; and that Achimelech was at that time performing the things of divine worship, either because he was more pre-eminent than the other priests, or because he happened to have the care [of the temple] by lot in those days.

Verse 27. *And He said* — Verse 28. [of the Sabbath]. These matters have also been clarified in the said chapter.

CHAPTER VII. Of him who had the withered hand.

CHAPTER III. Verse 1. — Verse 2. [him]. It has been spoken regarding this in the twenty-first chapter according to Matthew.

Verse 3. *And He saith* — Verse 4. [they held their peace]. These [verses] have also been interpreted in that same chapter. ^D But by "soul" He means "man" here, understanding the whole [by] a part. For He asks, is it lawful to save a man from death or to kill?

Verse 5. *And when He had looked around* — [the other]. These matters have already been explained likewise in the stated place.

Verse 6. *And they went forth* — Verse 7. [sea]. These matters [are] also [explained there].

^A *And a great multitude* — *Beyond the Jordan*, that is, those who dwelt beyond the Jordan. *There followed*, indeed, some carrying the infirm; others, so that they might themselves receive healing; others, that they might see miracles. And not Hebrews only, but also foreigners, Edomites, Tyrians, and Sidonians. And the foreigners, indeed, came to him; but his kinsmen, the Jews, rather persecuted him as he came toward them.

*And he said* — *They had scourges*. Understand by "scourges" the diseases. *He may wait upon him* (instead of "he might be served"). For he was about to get into it, so as not to be troubled. Understand now by "oppression" the pressing.

*And the spirits* — *To make [him known]*. The demons, having recognized his divine power, were falling down and proclaiming him to be the Son of God: the one part signifying his subjection, even against their will, and the other part also entreating that they might not be tormented. He was muzzling them, so that by making him manifest, they might not inflame the envy of the Jews. Seek also at the beginning of the first chapter why he rebuked the unclean spirit, and you will find other causes there. But also in the twenty-first chapter according to Matthew, he rebuked the crowds so that they might not make him manifest. And seek the explanation there also.

Chap. V. Concerning the election of the twelve.

*And he went up* — *Demons*. Luke says that he went out to the mountain to pray, and was spending the night in the prayer of God. And when it became day, he called those who were his disciples, and choosing from them twelve, whom also he named apostles, and the rest. For he spent the night in prayer, that is, in prayer to God, instructing us that whenever we are about to put forward anyone, we should spend the night in prayer, so that the worthy one may be made known to us, and we may not share in the sins of others. He chose from among all those who believed in him whom he wished, that is, the more worthy ones. He chose, however, also Judas Iscariot, such as he then was, a good man; showing that he accepts the good [man] until he becomes bad, and even though he foreknows the future, he does not for the sake of his future wickedness reject him who is now good, but for the sake of his present virtue, he makes even him who is to be evil his own.

Understand "power" as the ability to heal diseases and to cast out demons. Then he also mentions the names on account of the false apostles.

*And he bestowed* — *Peter*. And yet, in the Gospel according to John, we learn that when his brother Andrew first led him to Jesus, then Jesus, having looked upon him, said: Thou art Simon, the son of Jona, thou shalt be called Cephas, the ^Bwhich is, if one should interpret it, Peter. Likely, therefore, he said [that] then, and [that] he would be called Peter; now, however...

he calls him Peter. ^B Seek, moreover, in the nineteenth chapter according to Matthew for the exposition of the enumeration of the names of the twelve apostles, and you will find all things set down in order.

Ver. 17. *And James*—brother of James. From the community the surname is assumed; and it is assumed for the sake of those who follow.

Ver. *And he imposed*—of thunder. Just as one is called son of iniquity who is iniquitous; and son of perdition, the lost; and son of peace, the peaceful: so also the sons of thunder [are those] who thunder. For like thunder heard from heaven, these have thundered divine dogmas, James indeed without writing, John however by writing. Boanerges, moreover, is a Hebrew name, just as is Cephas.

Ver. 18. *And Andrew*—Ver. 19. *him*. Concerning all these things it has been spoken in the aforementioned nineteenth chapter according to Matthew.

Ver. 20. *And they come*—to eat. Into the house of some believer.

Ver. 21. *And when they heard*—him. When his kinsfolk heard that a great multitude was gathering, they went out to restrain him, and to prohibit [him] from healing any further. Now these might be either his brothers from Joseph, or other kinsmen.

Ver. 21. *They said*—he has gone into an excess. Some envious ones were saying that he had lost his senses, because he had surrendered himself entirely to giving healings: considering his humanity to be madness, and his mercy a crime, and indeed they themselves were the ones who were insane. Thus, therefore, this saying is understood, that his own went out to restrain him. But others interpret the things that were said in another way, that his kinsfolk went out to hold him so that he might not depart; for some said that he had "gone into an excess," that is, had departed from them because of the crowd. ^C Or, they went out to hold him or to assist him; for they said that he had "gone into an excess," or was "dissolved" from the strength of his body, having labored too exceedingly.

Ver. 22. *And the Scribes*—demons. The Pharisees also said this in the twenty-second chapter according to Matthew; and seek the exposition there.

Ver. 23. *And calling them to himself*—to them. In examples and similitudes.

Ver. 23. *How is it able to cast out?* It has been spoken concerning these things in that chapter.

Ver. 24. *And if*—Ver. 25. *that*. Also concerning these [things] it has been discussed.

Ver. 26. *And if*—has. Seek also concerning these in the aforementioned chapter.

Ver. 27. *No one*—despoil. These also have been entirely declared in the same place.

Ver. 28. *Amen*—Ver. 29. *of judgment*. These, moreover, have also obtained a most excellent interpretation there. In ^D

indeed, for the phrase "Never." And by "judgment" he meant here "condemnation." Then he adds also why he said the things previously mentioned.

"Because" — has. Those who were saying this, were saying it, [asserting] that he has Beelzebub. ^B

"And they come" — "seek you." Seek [information] about these things toward the end of the twenty-third chapter of [the Gospel] according to Matthew.

"And he answered" — "is my mother." And concerning all these things, you will find [them] precisely in that chapter.

^A These things, however, he said not altogether rejecting his mother and brothers, but showing that familiarity of soul ought to be preferred to every bodily kinship. ^B

"And again" — "in the sea." Seek also there concerning these things. He sat down, however, wishing to have everyone before his face, and no one behind his back, and from the sea he fished for those who were on the land.

"And all" — "was." That is, they were standing on the shore, just as Matthew said.

CHAPTER IX. The Parable of the Seed.

"And he taught" — "many things." It has been spoken of concerning these parables in the twenty-fourth chapter of [the Gospel] according to Matthew.

"And he said" — "Hear." That is, pay attention.

"Behold" — "one hundred." Concerning all these things, we have spoken in the mentioned chapter regarding each word.

"And he said" — "let him hear." He who has intellectual ears for the purpose of understanding, let him understand. ^C

"When" — "the parable." Those who were around him, that is, the seventy other disciples. They asked him about the parable, as [to] what this parable might be, just as Luke wrote.

"And he said" — "of God." It has been spoken [of] also concerning this in that same chapter.

"To those" — "it becomes." By "those on the outside" he speaks of those who are outside of faith in him; but in parables all things become [so], which of course pertain to doctrine.

"So that" — "they may understand." The phrase, "So that seeing they may see," is a reduplication for saying, "So that they may see." Similarly also [with] "Hearing they may hear," for saying, "they may hear." He says, therefore, that they may see the doctrine indeed, as being attentive to it; but they do not discern it, being as it is covered by the obscurity of the parable, ^D because they were unworthy of the knowledge of it, as being incurable. The following [text] also signifies the same things.

In the mentioned chapter of [the Gospel] according to Matthew, another response is set forth, and it is likely that both were said by Christ.

"Lest" — "sins." It has been spoken of concerning this in that same chapter.

^A

Ver. 13. *And he says — will you know?* All the parables which he was about to speak in the course of his discourse. "If you do not know this one, how will you know those?" He said this to make them more attentive and to stimulate them. Then he interprets the aforementioned parable.

Ver. 14. *He who — sows.* That is, the doctrine.

Ver. 15. *These, however — along the path.* These? Which ones? Those of whom he is about to speak.

Ver. 15. *Where — of them.* Where the word is sown; that is, in whom it is sown. It has been spoken of concerning these in the aforementioned chapter.

Ver. 16. *And these — Ver. 17. they are offended.* It has been spoken of concerning these in the said chapter.

Ver. 18. *And these — Ver. 19. becomes.* Similarly, it has also been spoken of concerning these.

Ver. 20. *And these — a hundred.* It has been spoken of concerning these. ^B

Ver. 21. *And he said — is it placed?* "It comes," that is, it is brought, it is presented. It has been spoken of concerning this in the fifth chapter of the Gospel according to Matthew, after the Beatitudes.

Ver. 22. *Nothing — shall be made manifest.* What is not [(38)] made manifest.

Ver. 22. *Nor — shall come.* "Nor was there anything hidden," he says, "that it should be kept secret forever, but that it should eventually come out into the open." It has been spoken of concerning this in the nineteenth chapter of the Gospel according to Matthew.

Ver. 23. *If anyone — let him hear.* This has been discussed above.

Ver. 24. *And he said — you hear.* See, that is, pay attention. C

Ver. 24. *With what measure — to you.* With whatever measure you measure your attention, with the same shall knowledge be measured out to you; that is, how much attention you bring, so much knowledge shall be provided to you.

Ver. 25. *And it shall be added to you who hear.* And not only by that same measure, but even more.

Ver. 25. *For whoever — from him.* Whoever has attention, to him shall knowledge be given; and whoever does not have it, even that which he has, the seed of knowledge, shall be taken away from him. For just as diligence increases such seed, so also [(40)] sloth destroys it.

In the Gospel according to Matthew, however, these things are spoken of in another way and according to another meaning.

Ver. 26. *And he said — he knows not.* He now calls himself the kingdom of God, as King and God; likewise also [(41)] he calls himself man, as he who became incarnate. By the seed, he means the evangelical precepts; by the earth, the earthly men, yet the good ones; for the discourse here is only of these. By sleep, he means rest; he is awakened, then, in the night, when he allows temptations to be brought in, which rouse us to obedience pleasing to God. For the night is temptations, because of the darkness of sorrow; but the day, when...

^A light and joy are present, signifies those who are enlightened by the illumination of gladness. He says that the seed "germinates and grows up while he does not know," manifesting the spontaneous nature of such germination and growth, and that it germinates and grows according to choice, not by necessity. And this is clear from what follows.

"Self-acting" — "a stalk." Those who show the beginning of virtue, and are still delicate for struggles, bring forth grass; but they bring forth an ear who have progressed in goodness and have become more hardened against insults (for the ear of corn is girded with joints and stands upright); and those who bring forth perfect fruit, bring forth full corn.

"When however the harvest." "When it has been given," that is, when it becomes ripe, meaning when all who are to bring forth fruit have produced it. The sickle is the word, which commands the consummation of the world; the harvest is the gathering of the righteous. For these are the fruits of the evangelical seed.

"And he was saying it" — "We shall compare," that is, we shall demonstrate. "Like a grain of mustard seed." We shall demonstrate it, clearly. Seek the explanation of this whole parable in the twenty-fourth chapter of the Gospel according to Matthew.

"Which when" — "to lodge." You will find this third parable ordered among the parables of the said twenty-fourth chapter.

"And with such" — "to hear." As they were worthy to hear. This has also been spoken of in the indicated chapter, at the end of the parables.

"Without" — "all things." Everything has been clarified in that place.

Chapter V. On the rebuking of the waters.

"And he says" — "to the boat." As he was, which is to say, as he was sitting in the boat. For sitting in this he was teaching, as has been said before. But the phrase, "In that day," is equal to, "On one of the days," as Luke said. For it does not indicate that day in which he spoke the parables, but another, in which the things that are to be said came to pass, as we also noted at the beginning of the third chapter according to Matthew.

"And others" — "of his." With that same boat, clearly. But he added "with others" not simply, but wishing to show that this boat alone was buffeted by the storm by divine dispensation.

"And there comes" — "to be filled." These things have been spoken of in the eleventh chapter of the Gospel according to Matthew.

Vers. 38. *Et erat.* — Vers. 39. *magna.* It has been spoken of regarding all these things in that place. Vers. 40. *Et dixit — ita?* Why do you fear so, having me with you, who have the power to save from death, and who can do all things? Vers. 40. *Quomodo — fiduciam?* Steadfast and indubitable. Vers. 41. *Et timuerunt — ei.* Even regarding these things it has been explained there. ^A

Chapter V. De legione.

^A they no longer dared to approach Him, and also that he might become a teacher of the miracle to those in his house and his country. He did not say, "Great things I have done for you," but "Great things the Lord has done for you," attributing the miracle to the Father and instructing us to attribute successes to God.

Vers. 20. *Et abiit — mirabantur.* Christ, for the sake of humility, attributed the work to the Father; but he who had been healed, being grateful, attributed it to Christ.

Cap. XII. On the daughter of the archisynagogue.

Vers. 21. *Cumque Jesus navi trajecisset — extremis est.* We discussed this in the fifteenth chapter of the Gospel according to Matthew. And "is at the point of death" means he is breathing his last.

Vers. 23. *Ut veniens — viveret.* The order of the words is by hyperbaton, for it implies he was beseeching Him much that, coming, He might lay His hands upon her, etc., then is added what is in between.

Vers. 24. *Et abiit — eum.* They were pressing upon Him, says Luke, or pushing.

Cap. XIII. On the woman suffering from a flow of blood.

Vers. 25. *Et mulier — ejus.* Luke set forth this chapter more clearly, ^B so seek the explanation from him in the twenty-sixth chapter.

Vers. 28. *Dicebat — salva ero.* This has been spoken of in the sixteenth chapter of the Gospel according to Matthew.

Vers. 29. *Et continuo — flagello.* She knew in her body, because the drops of blood no longer flowed, that she had been healed. He called the malady a "scourge" as it had scourged her both with pain and with shame.

Vers. 30. *Statimque — quæ hoc fecerat.* Seek also about these things in the explanation of the twenty-sixth chapter of the Gospel according to Luke. And "knowing in Himself the power that had gone out from Him" should be read by hyperbaton, as "knowing in Himself the power that had gone out from Him."

Vers. 33. *Mulier autem — In pace.* All these things too have been explained in the aforementioned twenty-sixth chapter.

Vers. 34. *Et esto — flagello tuo.* Neither Matthew nor Luke added this: and it is not to be wondered at. Since it has been said that certain of the evangelists omitted things that were not necessary, for the sake of brevity, while others recorded even these, for the sake of diligence. It is also likely that they remembered the miracles, but not all of the words.

Vers. 35. *Adhuc — magistrum?* They come from the archisynagogue, that is, from the house of the archisynagogue. And "troublest" ^C is instead of "you are pestering," "you are bothering." For those around the archisynagogue, having an imperfect faith in Christ, supposed that while He could heal all diseases, yet to raise

^A a dead person was beyond His power. For they had not yet seen a miracle of such a kind performed by Him. And so they said: "Your daughter is dead; why do you still bother the Teacher, since He cannot raise her?"

Ver. 36. *Jesus however—believe.* Knowing that the archisynagogue was wavering in his faith, inasmuch as he had been led astray by their words, He encourages him and refreshes the weakness of his faith.

Ver. 37. *And not—of Jacob.* He took along only these from among the other disciples, as though they were more excellent than the others. For at the time of His transfiguration, too, He took only these as witnesses with Him. In the thirty-fourth chapter ^B of the Gospel according to Matthew, look for the reasons why He preferred these: He preferred them so that the others might also strive to become such as they.

Ver. 38. *And he comes—and wailing much.* The flute-players were raising a mournful chant (which is called here "wailing," although properly *alalazein* means to clamor and ring out continuously: with one sound following another, just as happens in kettledrums); concerning these, we have spoken in the sixteenth chapter of the Gospel according to Matthew.

Ver. 39. *And having entered—is sleeping.* He said this, first of all, to comfort their sorrow. Secondly, He said it because, while to them she was indeed dead, to Him she was merely sleeping; for they could not raise her, but He could do so very easily; ^C furthermore, He was granting them confidence, showing that He would drive away death just as one does sleep, since He is the Lord of death and of Life.

Ver. 40. *And they laughed at Him.* As though He were speaking of one sleeping who was truly dead, knowing that she had died, as Luke says. Yet He himself even wished to be laughed at, so that the flute-players, and the mocking, and such things might be a clear proof that the young girl had been dead, and that no one thereafter could be able to say that she had not died. For this reason, He had even delayed in the miracle performed on the woman who was suffering from the flow of blood, so that the young girl might manifestly die, and the flute-players might be brought in, and the rest might happen in its own order. ^D

Ver. 40. *And having cast out all—and those who were with Him.* Those who had entered with Him. He mentions Peter, James, and John. He took the father and mother of the young girl as witnesses of the miracle as being her own kin, but He took the disciples as being most familiar to Himself. But all the others He cast out, fleeing from their praise. For since they had never seen such a thing, they were on the point of applauding Him and praising Him beyond measure.

Ver. 40. *And He enters*—Vers. 42. *was walking.* He took hold of her hand, and He called out, so that the voice might bring back the departing soul, and the...

of her hand, and called, so that the voice might recall the departing soul, while the hand might arrange the body. ^A Or also in another way: He held her hand, to show that His most holy flesh also makes the dead live.

Vers. 42. *For she was—twelve.* Because he called her a maiden above, and now a little girl; he now also manifests her age.

*And they were astonished*—that he might know this. He commanded, instead of, He charged. For so Luke says. For this reason he cast out all the others as well. Knowing that the account of the miracle would run everywhere; for Matthew also said that this report went out into all that region; nevertheless, He does what is proper everywhere.

*And He said*—to eat. He commanded this, so that she who had risen might not seem to them a phantom. For this reason, He does not even give her anything to eat Himself, but permits her parents to do this.

*And He departed*—to His own. He arrives at His fatherland, not because He was ignorant that they would despise Him, but so that they might not be able to say later that He did not teach them, and at the same time to expose their envy. For it was needful to rejoice at Him, adorning their fatherland with teachings and miracles; they were offended at Him rather because of the lowliness of His kin.

As for, *And such miracles* ^C *are done by His hands*, it is an elliptical expression. For it lacks, "Whence," as if it were, "And whence are such miracles done by His hands?" This has been spoken of regarding these things in the twenty-fourth chapter of the Gospel according to Matthew, toward the end, after the completion of the parables.

*But He was saying*—His own. Also regarding these things, it has been discussed in that chapter.

*And not*—theirs. Also regarding these things, it has been clearly interpreted there. But it is understood, *He could not*, as instead of, He deemed it impossible.

For the Theologian Gregory says that, since both are necessary for healings—both the faith of those being healed and the power of Him who must heal—the one could not exist if the partner were lacking. ^D I do not know, however, if this also should be added to the reasonable argument. For a healing is not reasonable for those to whom it is about to bring harm through unbelief.

^A And he comes to the tax collector, so that some might not be troubled upon seeing him numbered among the disciples, but rather might consider that he who absolved the sins of others has much more absolved the sins of his disciple.

Commentary

^A Herodias—heard. And further concerning these. And—of my kingdom. Likewise also concerning these. But she—to her mother. And the explanation of all these things is set forth in that chapter. And—to the tomb. It has been said concerning these also in that place. And they gather—could leisure (55). Seek there also concerning these. We are taught from this, that the teachers of the Church ought not to expose themselves to the multitudes at all times, but in season to withdraw and be solitary, and to recall the mind from outward distraction; and that it is proper to give rest to those who serve, and to comfort them bodily ^B after their ministry. And they departed—there. Likewise also concerning these. And from all the cities, meaning those roundabout.

CHAP. XVI. Concerning the five loaves and the two fish.

CHAP. XVII. Concerning the walking upon the sea.

of all these you will find; but by "healthy" he now understands those who are whole.

Chapter XVIII. Concerning the transgression of the commandment of God.

Vers. 1. *And they come together* — Vers. 4. *eat*. And the explanation of that chapter also treats of these things. Vers. 4. *And many other things are* — of those who wash. There also it has been spoken about these things. Vers. 5. *Then* — Vers. 8. *ye do*. The discernment of these things is placed in the twenty-eighth chapter of the Gospel according to Matthew. Vers. 9. *And He said* — *ye might keep*. He says this ironically. Vers. 10. *Moses* — *you might be profited*. And about these things it has been discussed in detail in that chapter. Vers. 12. *And* — *mother*. Nothing is pleasing. Vers. 13. *Making void* — *ye do*. He calls the Law the word of God, which commands to honor parents. Seek therefore also concerning these things in the aforementioned chapter. Vers. 14. *And* — *the man*. There it has also been spoken concerning these things. Vers. 16. *If anyone* — *let him hear*. This has been frequently interpreted. Vers. 17. *And when* — *foods*. There also concerning these things it has been most accurately clarified. Vers. 20. *He said* — *the man*. Similarly also concerning these things.

Chapter XIX. Concerning the Syrophoenician woman.

Vers. 24. *And from thence* — *of Sidon*. Matthew said "into the parts." But search for the explanation of the end of his twenty-eighth chapter. Vers. 24. *And having entered* — *to be hidden*. There we have explained the reason. Vers. 25. *For having heard* — *the nation*. It has been spoken concerning her in the twenty-ninth chapter of [the Gospel] according to Matthew. Vers. 27. *And she asked* — *of her daughter*. She asked, that is, she entreated, as it has been noted in that [chapter]. Vers. 28. *But Jesus* — *your daughter*. In that chapter all these things were interpreted. Vers. 30. *And having gone away* — *the bed*. Lying in peace.

Chapter XX. Concerning the dumb man.

Vers. 31. *And again, having gone out* — *of Decapolis*. He does not linger in the regions of the Gentiles, lest He be accused by the Jews as one who associates with the Gentiles. Vers. 32. *And they bring* — *his tongue*. He took him aside from the crowd, that is, he received him, he separated him, that he might not seem to expose the miracles as a spectacle, and especially knowing that some of those who were prone to find fault were mixed in with the multitudes. Furthermore, sometimes He worked miracles before many

sometimes for the benefit of the observers, and sometimes privately, to avoid praise as a source of pride. He put His fingers into his ears, one of the right hand into this ear, and one of the left into that, because of the narrowness and depth of the ear canal, so that he might sharpen it. He could have healed him in another way, but He did so that we might know that every part of His holy body was full of divine power. For behold, even the spittle from His immaculate mouth, with which He touched the obstructed tongue, partook of divine power; and indeed all the excrements of the God-man body were holy, as belonging to such a body; yet they operated only when He willed. ^A Moreover, in the twenty-third chapter of this Evangelist, He used spittle for the healing of the blind, and in the tenth chapter of John, when He healed the man born blind. He did this to provide proof of the Divinity united to Him; for how could these things have operated, were He not God?

And looking up — rightly. He looked up to heaven, teaching those who were to heal others to look toward God and ask for power from Him. He groaned, being moved by the afflictions of man and pitying human nature, which was so beset by diseases and demons because of the transgression of the commandment.

And He charged them — to speak. The reason why He commanded them to be silent, we have stated in various places. ^C

CAP. XXI. Concerning the seven loaves.

CAP. VIII. Vers. 1. *In those days* — Vers. 3. *they came*. It has been spoken of these at the end of the thirtieth chapter according to Matthew.

Vers. 4. *And they answered* — Vers. 6. *the crowd*. Mention is made of these in the thirty-first chapter of the Gospel according to Matthew.

Vers. 7. *And they had* — Vers. 9. *them*. These things are also declared there.

Vers. 10. *And immediately* — Vers. 11. *him*. Concerning these also, it has been spoken there.

Vers. 12. *And sighing* — *does he seek?* Similarly also concerning these. *Ti* can signify "what": that is, "for what? why?" And *Quod*: that is, "what kind of sign?"; for He knew the cause on account of which they were seeking such a sign. ^D

*Amen I say* — *to this generation a sign*. "If it shall be given," that is, it shall not be given; for this is an idiom of the Hebrew tongue.

*And leaving them* — *into the other side*. Furthermore, these things have already been discussed in that chapter.

*Variæ lectiones et notæ.*

notæ.* ^A and it came to that woman alone who lived in Zarephath, a city of the region of Sidon, on account of her integrity and readiness for virtue, even though she was a foreigner; and he performed a miracle at her home, just as the third book of Kings sets forth. Thus, indeed, he himself would come to none of those who were unworthy to perform a sign, because it was not only useless, but also an occasion for blasphemy; he came only to those who were to be changed and benefited. ^B Therefore, was this widow a foreigner, as you said? Nay, rather, she was of the tribe of Levi and the mother of the prophet Jonah, whom [Elijah] took after the time of his prophecy and settled in a foreign land, being ashamed before his own countrymen because his prophecy, which he had spoken concerning Nineveh, had proven false, as the third book of Kings relates.

*And many - Syrian.* He made the same thing manifest also through the present example.

*And they were filled* — *him.* They showed from this that they were themselves unworthy of signs, and they confirmed the word of the Savior concerning this matter by what they attempted to do.

*He himself* — *was passing through.* Being guarded by the divinity united to him.

*And he went down* — *Capernaum.* Matthew wrote this also at the end of the fifth chapter, and seek the exposition there.

CAP. VIII. Concerning the one having a demonic spirit.

*And in* — *God.* Mark also recorded these things in the first chapter, and they were interpreted there according to the text.

*And he rebuked* — *him.* Likewise also these things.

*And it happened* — *come out?* These things, too, are similar.

*And he went out* — *region.* It has been said concerning this in the fourth chapter of [the Gospel] according to Matthew.

CAP. IX. Concerning the mother-in-law of Peter.

*And when he had arisen* — *them.* They asked, in the sense of "they besought." And he rebuked, in the sense of "he commanded." But the things concerning the mother-in-law of Peter were clearly explained in the eighth chapter of [the Gospel] according to Matthew.

CAP. X. Concerning those who were healed of various diseases.

*And when the sun was setting* — *them.* It has been said concerning this in the beginning of the ninth chapter of [the Gospel] according to Matthew.

“For whoever of the holy angels.” Whoever is ashamed to confess me as God, and to confess my words as God’s, because of the lowliness of the incarnation, and because of the sufferings and the cross, I also will be ashamed to confess him as mine when I come, no longer lowly as now, but glorious as my Father. For it is necessary not only to believe, but also to preach with boldness. ^A And he called the generation of the impious an adulterous one, inasmuch as it had abandoned God, the sower of piety and truth, and had cleaved to the demon, who sows impiety and wickedness.

And he said — in power. Regarding these things, it has been explained in the aforementioned chapter.

CHAPTER XXV. Concerning the Transfiguration of the Lord.

And after — Jesus. These things have been spoken of in the thirty-fourth chapter of the Gospel according to Matthew.

And answering — terrified. Regarding these things also, exactly.

And it came to pass — with them. Likewise regarding these things. And “suddenly” [*ἐξάπινα*], instead of “at once” [*ἐξαίφνης*].

Coming down — rise again. Regarding these things also.

And — to themselves. The word, that concerning his rising from the dead. They kept it to themselves, telling it to no one else. Or, the word concerning his transfiguration. ^B

Disputing — to rise again. For neither having seen anyone raise himself from the dead, nor even having heard of it, they thought this also to be a parable, and they were disputing what it signified. It has been said regarding this also at the end of the explanation of the thirty-fifth chapter of the Gospel according to Matthew.

And they asked — all things. It has been spoken of regarding these things also in the aforementioned thirty-fourth chapter.

And how — be brought to nothing. He said this, casting the Scribes into a dilemma of answering. For if, according to them, Elias has not yet come, Christ has not yet come; but Elias, having come first, will restore all things—that is, will unite and convert every Jew to Christ—how is it written concerning the Son of Man, that is, concerning Christ, that he must suffer many things at the hands of the Jews? For if they are to be converted to him, how will he suffer many things at their hands? ^C Therefore, Elias the Tishbite will come before the second coming of Christ, when those who are Jews at that time will be converted to him. But now is the first coming of Christ, when he suffers many things from the Jews; and his Forerunner is not the Tishbite, but John.

But I say — they have wished. Matthew has spoken more clearly regarding this; therefore seek it in the aforementioned thirty-fourth chapter. ^D

Various readings and notes.

^A

As it is written — concerning him.

CAP. XXVI. Concerning the lunatic who has a mute spirit.

Vers. 14.

And when he had come — to them.

Vers. 15.

And immediately — he was amazed.

Vers. 15.

And running forth — him.

Vers. 16.

And he asked — them?

Vers. 17.

And answering — he withers.

Vers. 18.

And I said — to me.

Vers. 20.

And they brought — foaming.

Vers. 21.

And he asked — him.

Vers. 22.

But if anything — of us.

Vers. 25.

But Jesus — to him who believes.

^A Ver. 24. *And immediately* — *my unbelief*. That is, until now. Ver. 25. *When he saw* — *unclean*. He quickly cast out the demon, so that he might not be beaten about by many. *Saying* — *it*. I command you, whom you know. *And* — *it*. He said this, foreseeing that it would be destined to leap upon him again, appropriately, on account of his unbelief. He therefore forbids it, so that it might not seem that it had not been cast out previously.

Ver. 26. *And having cried out* — *violently is cast out*. Ver. 27. *And stood up*. He cried out, signifying that it was being cast out violently.

Ver. 28. *And when he had entered* — *him?* The *that*, instead of *why*. For thus Matthew said. Or *when they asked him*, instead of *they said to him*. ^B For there are many such improprieties in Mark. But this question has also been discussed in the chapter mentioned.

*And he said* — *fasting*. By no other means. There, however, this has also been disputed.

*And from there having gone out* — *might know*. Why he did not want [them to know], the following reveals: so that no one else might learn of the things he was then discussing.

*He was teaching* — *he shall rise again*. This has also been stated at the end of the aforementioned thirty-fifth chapter.

Ver. 32. *But they* — *ask*. Similarly also regarding this.

CHAP. XXVII. On those reasoning who might be the greatest.

*And he came* — *greater*. They were silent, being ashamed, as if already convicted. But this was noted in the thirty-seventh chapter according to Matthew.

*And having sat* — *a servant*. He said this also in the forty-third chapter according ^C to Matthew, and seek regarding this in the middle of such a chapter.

*And having taken* — *him who sent me*. Before this he said other things too, which Matthew recorded, regarding all of which together we have discoursed in the thirty-seventh chapter of his Gospel.

*Answered* — *us*. He added also the reason for the prohibition, *that he does not follow us*. For some of those who had believed, captured by a love of glory, were imitating the apostles, and by the invocation of the name of Christ were casting out demons; yet they were not following them, on account of their continence and harsh manner of living.

*But Jesus* — *speak evil of me*. For he who is glorified ^D through my name, would not quickly speak evil of me; that is, as long as he loves glory and produces signs through my name, he would in no way calumniate me. He permits, however, even these to work wonders: on the one hand, for

the confirmation of the preaching, ^A and on the other, for the improvement of the wonder-workers themselves.

Seek ye also concerning these things in the fifth chapter of the Gospel according to Matthew, near the end, where it is written: *Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils?*

*Vers. 40. For he who is—.* For this very thing, that he does not withstand you, is your help. But there is another thing said elsewhere: *He who is not with me is against me.* For that is said concerning the demon, and it has a different meaning, as we explained in the twenty-second chapter of the Gospel according to Matthew. ^B

*Vers. 41. Whosoever, for—his own.* He said this also at the end of the nineteenth chapter of the Gospel according to Matthew.

*Vers. 42. Whosoever—sea.* Mention of this was made in the thirty-seventh chapter of the Gospel according to Matthew.

*Vers. 43. And if—* Vers. 44. *is quenched.* Concerning these, it was also spoken in that chapter. *Their worm*, of whom? Namely, those who depart into hell. But some have understood the worm and the fire as the conscience of sinners, as if it were a worm and fire gnawing and inflaming them.

*Vers. 45. If—* Vers. 46. *is quenched.* Similarly also concerning these.

*Vers. 47. And if thine eye—* Vers. 48. *is quenched.* Furthermore, also concerning these.

*Vers. 49. Everyone—shall be salted.* Every believer shall be salted by the fire of faith, which is towards God, or of love, which is towards his neighbor, that is, he shall cast off the putrefaction of wickedness. ^C Or, he shall be seasoned, and shall become sweet to God.

*Vers. 49. And everyone—shall be salted.* Every spiritual offering, whether made through prayer, or through almsgiving, or in some other way, shall be salted with the salt of faith or of love, or rather it is meet that it should be salted. This, moreover, is taken from the book of Leviticus. For it is written therein: *Every offering of your sacrifice shall be salted.*

*Vers. 50. Salt is good.* Because of the quality it possesses, it renders foods sweet, and it causes bodies not to putrefy.

*Vers. 50. If, however—will ye season it?* If it loses the praiseworthy quality that is in it.

But salt here, according to a more sublime understanding, ^D is faith or love. Luke, however, says: *If the salt itself has become insipid, with what shall it be seasoned?* Calling the word of doctrine salt there, which becomes insipid when it is corrupted. Differently, however, according to different occasions, Christ applied the significance of salt. For even in Matthew, he also [calls] the apostles salt

he named [the apostles] salt, as you will find in the fifth chapter of his [Gospel], after the Beatitudes, where we have also explained more clearly the things that are said concerning salt. ^A

“Have [salt] among yourselves.” The salt of love, which binds together, and constricts into unity and concord. Salt is also said to be prudence and grace, just as Paul says: “Let your speech always be with grace, seasoned with salt.”

CAP. XXVIII. Concerning those who asked whether it is lawful to divorce one's wife?

“And having arisen from there — Jordan.” Through that place which is across the Jordan. ^B

“And they come together — tempting him.” Search for the fortieth chapter of the Gospel according to Matthew.

“But he — to divorce.” In that same [part of Matthew], it is also spoken concerning these things.

“And answering — God.” Likewise also concerning these things.

“For this cause — let [him] separate.” Likewise also concerning these things.

“And in the house — him.” Concerning this same question.

“And he says — against her.” He commits adultery against her, that is to say, the one newly introduced.

“And if — he commits adultery.” Matthew says that these things were spoken to the Pharisees, adding also when it is possible for a divorce to take place. It is likely, however, that he spoke them first to them, and afterward to the disciples.

“And they brought — of God.” It has been spoken concerning these things as well, accurately, at the end of the aforementioned chapter. ^C

“Amen — into it.” Luke also says this. He calls the kingdom of God here the preaching of the kingdom of God, which he himself preached. Whoever, therefore, will not receive it as a child, that is to say, without doubting or hesitating about it at all, shall by no means enter into it.

“And having taken them into his arms — them.” Concerning these things also, the end of such a chapter discusses them.

CAP. XXIX. Concerning the rich man who asked Jesus.

“And as he was going forth — I may inherit?” It has been spoken concerning this in the forty-first chapter of the Gospel according to Matthew.

“But Jesus — God.” In that same place these present matters have been examined clearly and diligently.

“The commandments — my youth.” Likewise also these [things].

“But Jesus — him.” There also this has been made clear.

^A Ver. 21. *And He said — follow me.* Likewise also these things.

Ver. 21. *Taking up the cross.* That is, the death of the carnal will, and the putting away of passionate pleasure, and the feeling of virtuous sorrow, and the lifting up from earthly things.

Ver. 22. *But he — many possessions.* Seek also concerning these things in that place.

Ver. 23. *And having looked around — shall enter.* Luke says this.

But this word “how” (which we translate as "how") is confirmatory, meaning “truly.” “But those who have,” that is, those who hold and store up, not those who use. For riches are called [χρήματα] from the use [χρῆσις], and it is necessary to use all things for their proper purpose, not to shut them away.

Ver. 24. *But the disciples — his.* Why they were astonished, he will say a little later.

Ver. 24. *But Jesus — to enter.* In the same way here also understand the “how.”

Ver. 25. *It is easier — to enter.* And concerning that matter, the chapter there discusses it.

Ver. 26. *But they — to be saved?* Behold, he added the cause also of their wonder and amazement.

Ver. 27. *Having looked upon — with God.* It has been said also concerning these things there.

Ver. 28. *He began — we have followed you.* And concerning these things likewise.

Ver. 29. *Answering — eternal.* And concerning all these things, the interpretation has been given there in detail.

^C Such things as were omitted now in this second enumeration, were passed over for the sake of brevity, and because they are already known.

Ver. 31. *But many — first.* And concerning these things likewise.

Ver. 32. *And they were on the way ascending — Jesus.* He was walking before them, showing that he was going away willingly to be put to death for the salvation of men.

Ver. 32. *And they were amazed.* Because of the things he was saying, or because he was proceeding of his own accord toward the passion.

Ver. 32. *And following they were afraid.* Concerning his killing, of which he had spoken to them beforehand.

Ver. 32. *And having taken — he will rise.* It has been said concerning all these things at the end of the forty-second chapter of the Gospel according to Matthew.

CHAP. XXX. Concerning the sons of Zebedee.

Ver. 35. *And they approach — in Thy glory.*

the explanation of the forty-third chapter according to Matthew clearly teaches.

^A Vers. 38. Jesus autem — Vers. 40. paratum est. Similarly concerning all these things. Vers. 41. Cumque audissent — Joanne. Further, concerning these.

Vers. 42. Jesus autem — Vers. 45. multis. These things have been spoken of at the end of the stated chapter.

CHAPTER XXXI. On Bartimaeus

Vers. 46. Et veniunt — mendicans. He added the name because he was known to many.

Vers. 47. Cumque audisset — Vers. 52. in via. Read the entire exposition of the whole forty-fourth chapter according to Matthew. For although he speaks of two blind men, nevertheless the other matters are similar to the topics present here, and the interpretation of those also manifests these, and at the end of it is added a most pleasing solution to the doubt.

CHAPTER XXXII. On the chick

CAP. XI. Vers 1. Et dum — Vers. 3. huc. These things have all been spoken of in the forty-fifth chapter of the Gospel according to Matthew.

Vers. 4. Abierunt — Vers. 7. ad Jesum. Similarly concerning these.

Vers. 7. Et injecerunt — Vers. 10. excelsis. These things also have been clarified there.

Vers. 11. Et ingressus est — duodecim. He looked around at all things that were in the temple, as the Lord of such a dwelling. ^B And at that time He kept silent, giving a time for correction to those who despised Him; but afterwards, when He returned, He punished them more severely, as incorrigible.

CHAPTER XXXIII. Concerning the fig tree which withered

Vers. 12. Postero autem — 13. ficuum. It has been spoken of regarding this in the forty-seventh chapter according to Matthew.

Vers. 14. Et respondens — edat. Concerning this also. And concerning the words "for ever," instead of "at any time," that is, "never."

Vers. 14. Et audiebant discipuli ejus. For He both feigned hunger and cursed the fig tree for their sakes, so that they might know that He is also powerful to punish, as has been set forth with precision in the stated chapter.

Vers. 15. Et veniunt — evertit. The end of the forty-fifth chapter of the Gospel according to Matthew discourses on these.

Vers. 16. Nec — templum. For this was also in contempt. By this He also taught that nothing ought to be admitted through neglect that is indecent in temples.

Vers. 17. Et docebat — latronum. There also the interpretation of these has been given.

Vers. 18. Et audierunt — perderent. They heard how He had spoken and acted freely and boldly. ^C

Vers. 18. *Timebant* — *ejus*. They feared to kill him because of the crowd. Vers. 19. *Et cum* — *civitatem*. He would go out into the suburbs for the sake of quiet. Vers. 20 - Vers. 21. *Et mane* — *exaruit*. In the aforementioned forty-seventh chapter of the Gospel according to Matthew, these matters also have been discussed. Vers. 22. *Et respondens* — *in Deum*. "Possess," he says, "faith in God," namely, pure and undoubted faith. Vers. 23. *Amen* — *dixerit*. In the same chapter, it is spoken of these matters as well.

^B When the soul has attained immediate union with God, it has the faculty of thinking (understanding) according to nature completely at rest; but if it breaks this union and has embraced something by thinking about it not according to God, it is disjoined, having dissolved the union which is above nature, according to which, as long as it is joined to God, as something above nature and having become a god by participation, it changes the law of nature as if it were a mountain unmoved from its own place.

Vers. 24. *Ideo* — *vobis*. Similarly also regarding these matters.

CAP. XXXIV. Concerning the forgetting of injuries.

CAP. XXXV. Concerning the high priests and elders who questioned the Lord.

CAP. XXXVI. Concerning the vineyard.

^A And he sent — vine. On that also you will find regarding these things. See, however, how the fruits are demanded from the husbandmen as though from agents and guardians of the vine. They — killed. And all these things were explained likewise there. Yet — vine. And these things proximately approach the explanation already given there. What then — to others. Moreover, these things also. Neither — our eyes. Likewise also these things. And they sought — he said. "Toward them," instead of "concerning them." For so Matthew said, in whom all the things said are also arranged. And having left him they went away. Lest he say other things against them, and that they might prepare a plot against him.

CHAP. XXXVII. On those who questioned him concerning the census.

CHAP. XXXVIII. On the Sadducees.

CHAP. XXXIX. On the Scribe.

^A Vers. 29. Jesus — Vers. 31. yourself. Also concerning these things, it has been discussed in that place. That, however, "Hear, Israel, the Lord our God, the Lord is one," Matthew did not record, as if it were a prelude to the first commandment. This, however, clearly indicates the three Hypostases and the one nature of the Godhead. For as for "Lord" and "God," and again "Lord," these are indicative of the three Persons; but the "one" declares the one nature. In another way, too, the reduplication of "Lord, Lord" and "God, God" is customary for Jews, because of [God’s] transcendence. ^B Vers. 31. Greater — is. This is a confirmation of the fact that it was the first and second commandments alone that were those [he referred to]. Vers. 32. And he said — Vers. 33. sacrifices. Behold how the Jews of that time considered sacrifices to be [a substitute] for righteous works, while neglecting the other virtues. The scribe called the understanding "mind." Vers. 34. And God. The end of the explanation of the aforementioned chapter teaches about this. Vers. 34. And no one — to ask. It has been spoken about this in the fifty-fifth chapter of the Gospel according to Matthew, after he had interrogated the Pharisees. ^C

CAP. XL. On the interrogation of the Lord.

of the Gospel according to Matthew, exactly as has been disputed at the beginning of the fifty-sixth chapter of the Gospel according to Matthew.

CAP. XLI. Concerning the widow who offered two mites.

Vers. 41. *And sitting... the treasury.* The treasury was the repository in the Temple where the treasure was kept, into which all who had the means and the will cast according to their power, for the support of the poor. ^A And many... a quadrans. That which is a "lepton" among the Hebrews is called a "quadrans." Among us, the *obol* is meant. And calling... ^B her penury. By penury is understood indigence; but now, as I think, He has designated as penury that which is necessary and needful. Everything... her whole living. Even though she was poor in money, she was revealed to be rich in purpose; wherefore also the Savior, who weighed not the gift but her resolution, said that she cast in more than all. Would that my soul might also become a widow, having cast away the devil to whom it is glued and to whom it is subject, and that it might cast into the treasury of God two mites: the body and the mind, both reduced—the former through temperance, the latter through humility.

And as he was going... be thrown down. Concerning these things it was spoken at the end of the fifty-sixth chapter of the Gospel according to Matthew. ^C

CAP. XLII. Concerning the consummation.

Vers. 3. And as he sat... to be completed? Seek concerning these things in the fifty-seventh chapter of the Gospel according to Matthew. Jesus, however... these things. In that same chapter, it was spoken concerning all these things. Beware of yourselves: that is, guard yourselves from that deceit which shall be then. They shall deliver... for my sake. There also you shall find concerning these things. For a testimony to them: that is, for an accusation and reproof 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 shall hear it to such an extent that they shall subject even its heralds to the ^D ultimate punishments. And into... the Gospel. Matthew indeed wrote in the aforementioned chapter that this Gospel of the kingdom shall be preached in all the world. And seek there the understanding of this. But when... [the] Holy [Spirit]. By plan of economy, the Holy Spirit speaks at that time, using their mouths, so that the rusticity of these men might not seem to the unbelievers to be a defeat of the preaching. He spoke also these things... [index: entries preserved]

in the nineteenth chapter of the Gospel according to Matthew, about the middle; seek the explanation there. "Shall deliver up"... "shall be saved." These things also were all previously interpreted in the said nineteenth chapter. "But when"... "let him understand." It has been said concerning this in the aforementioned fifty-seventh chapter of the Gospel according to Matthew. "Then"... "days." That passage also discourses upon these matters. "Pray"... "days." Similarly also concerning these. The phrase "Those days shall be" stands in place of "in those days." And then... "all." About these also it was discussed there. "But in the"... "heaven." And in like manner concerning these. "From the fig tree"... "shall pass away." Because also concerning all these things, it has been discussed in detail, word for word, in that chapter.

CHAPTER XLIII. Concerning the day and hour.

Moved by this, some have said that the aforementioned ages ^A befit those who will be found to be Christians at that time; for it is among them that the second coming will occur. "Watch." He exclaimed this further, testifying to it. "And it was two days." The evangelist here calls the feast itself Pascha, Pascha and Unleavened Bread; because at the Pascha the flesh of the lamb and the unleavened bread were eaten together, as it is noted in the sixty-third chapter of the Gospel according to Matthew. Seek also, near the end of the sixty-first chapter, that text: "And it came to pass, when Jesus had finished all these words, he said to his disciples: Ye know that after two days is the Pascha." — "And they were seeking... of the people." There also you will find concerning these things.

CAP. XLIV. Concerning her who anointed the Lord with myrrh.

— "And when he was... head." Mention of this is made in the sixty-second chapter of the Gospel according to Matthew. — "There were... against her." Similarly concerning all these. "Above three hundred denarii," meaning "more than" that. — "But Jesus... of her." Still further, these matters are treated in detail. "And Judas... should deliver him." Seek concerning this there as well. They were glad not only because they were going to be able to seize him without a riot, having been betrayed ^B opportunely by Judas, but also because he began to be hated by his own disciples.

CAP. XLV. Concerning the Pascha.

— "And on the first day... they prepared the Pascha." These things are easily understood from the sixty-third chapter of the Gospel according to Matthew, since they have been accurately discussed there.

CAP. XLVI. Concerning the prophecy of the betrayal.

— "And when it was evening... that man." There these matters were also clarified. — "And as they were eating... of God." Concerning these we have spoken in the sixty-fourth chapter of the Gospel according to Matthew. "And when they had sung a hymn... all were saying." Concerning these too, it was spoken in order in that same chapter. — "And they come... But what art thou?" Similarly also concerning these. — "And he cometh... is at hand." Concerning all these, that chapter taught. — "And immediately... of the elders." Mention has been made concerning these in the sixty-fifth chapter of the Gospel according to Matthew.

[Verse 44.] *He had given the ear.* Similarly regarding these things, read the entire interpretation of them, which has been accurately set forth there.

[Verse 48.] *And answering*—[Verse 52.] *from them.* Similarly regarding these things, it has been discussed in that same place.

[Verse 54.] *And led him away*—[Verse 54.] *to the light.* To the light which was produced from the fire, so that he was in the open view of those who were sitting with him and all who were in the courtyard; this has been mentioned there as well.

[Verse 55.] *But the chief priests*—[Verse 59.] *their testimony.* There also these things were explained.

[Verse 62.] *the clouds.* [Verse 60.] *And when he had stood up*—Likewise also concerning these. And what is said, *with the clouds*, is the same as saying, *upon the clouds*.

[Verse 61.] *But the high priest*-[Verse 65.] *struck him with palms.* Similarly also these.

Chapter XLVII. Concerning the denial of Peter.

[Verse 66.] *And when he was*—[Verse 68.] *dost thou say.* Mentioned in the sixty-sixth chapter of the Gospel according to Matthew.

[Verse 68.] *And he went out*—*crowed.* Read in the sixty-fourth chapter of the Gospel according to Matthew the narration of that saying: *Before the cock crows, you will deny me thrice.*

[Verse 69.] *And*—[Verse 72.] *crowed.* Concerning the maidservant and the bystanders, it has been discussed in detail in the sixty-fifth chapter of the Gospel according to Matthew, and read there the interpretation of the saying: *And entering within, he sat with the servants, to see the end.* Concerning the rest, it was likewise said in the sixty-sixth chapter of that same Gospel.

[Verse 72.] *And he remembered*—*he wept.* In that same place it has been discussed concerning these things. For not only did this word escape him from fear and weakness, but also that which He had said: *Whoever shall deny me before men, I also will deny him before my Father who is in heaven.*

Chapter XV.

[Verse 1.] *And immediately*—*to Pilate.* And concerning these things.

[Verse 2.] *And asked*—[Verse 5.] *Pilate.* Seek the sixty-seventh chapter of the Gospel according to Matthew. For from thence it is easy to understand these as well.

[Verse 6.] *And at the feast*—[Verse 14.] *crucify him.* These have all been suitably interpreted in that chapter.

[Verse 15.] *But Pilate*—[Verse 19.] *him.* Matthew wrote more clearly about these things in the aforementioned chapter, in which also everything was spoken of. For the *salutation* signifies in this place, to address.

[Verse 20.] *And when*—[Verse 23.] *he received.* Concerning these also, it has been declared in the same place. He mentioned the father of Alexander and Rufus, as being still alive and known.

for they say that these also followed the apostles when they had come to believe in Christ.

^A Vers. 24. And after they had crucified him... and further concerning these things.

Vers. 25. And it was the third hour, and they crucified him. But surely he was crucified at the sixth hour, as John says. What then is to be said, except that the phrase "And it was the third hour" is not drawn toward the words "and they crucified him," but is referred to the beginning of the sufferings of the Savior? "It was," he says, "the third hour," when clearly he began to suffer at the hands of Pilate's soldiers. Then what follows must be read by itself: "and they crucified him," namely, at the sixth hour. So the mention of the third hour in Mark reveals the beginning of the Lord's passions, while that of the sixth in John reveals the end of them, which is the crucifixion.

Vers. 26. And there was... and they were deriding him. Concerning these matters, it has been spoken of in the aforementioned chapter.

Vers. 35. And when it was... of God. Likewise, an explanation for all these things has been given there.

Vers. 40. There were also... Jerusalem. And concerning these, seek the explanation there.

CAP. XLVIII. Concerning the petition for the body of the Lord.

Vers. 42. And when it was now evening... of God. At the end of that chapter, this also has been minutely examined. The "Preparation" ^B is called the *prosabbaton*, as it is ordered immediately before the Sabbath.

Vers. 43. And having dared... of the monument. In the sixty-eighth chapter of the Gospel according to Matthew, all these things have been interpreted as is fitting.

Vers. 47. And Mary... that they might anoint Jesus. Likewise also these things.

Vers. 2. And very... very. Likewise also these things.

Vers. 5. And having entered... ^C to you. Concerning these things, too, it has been clarified there.

Vers. 8. And having gone out... for they were afraid. Further, concerning these things as well.

Certain of the interpreters say that the Gospel according to Mark is completed here, and that the following verses are a later addition. It is necessary, however, to explain this one also, as it does not at all conflict with the truth.

Vers. 9. And having risen... demons. After saying "Having risen," place a punctuation mark; then read: "Morn, on the first of the Sabbaths, he appeared first to Mary Magdalene." For when he rose, it is unclear; but when he appeared, it is clear, ^D as has been said before in the aforementioned chapter. And that

[The portion of the translation representing the ending of the previous page is not applicable here as this is the beginning of the chain provided.]

as for why the first day of the week is called the Lord’s day, and that Christ appeared early on this day, it has likewise been declared in that [previous] chapter. ^A However, it must be investigated why it is written here that he appeared first to Mary Magdalene. For he appeared first not only to the Magdalene, but also to the other Mary, the mother of James and Joses, just as Matthew has narrated. We may therefore say that through the Magdalene he also indicated the other. For it is a custom with the evangelists in many places to signify, through a more prominent person, those who were with them. The Magdalene was more prominent, in that she hastened and arrived first at the tomb; for she possessed great fervor of faith in Christ, as one who had been greatly benefited by him, for he had delivered her from seven demons.

— *Illa flentibus* [To those who were mourning]. That is, to the disciples who had lived with him and had followed him, not only to the eleven, but also to the seventy. She indeed reported this to them; and the other Mary did so as well. Other women also testified, as Luke wrote, concerning whom you should look for the explanation in the previously mentioned chapter of the Gospel according to Matthew, regarding the passage: “They, taking the money, did as they were instructed.”

— *Post haec autem* [After these things ...] *crediderunt* [they believed]. These were two of the seventy disciples. Some say that they were Cleopas and the one accompanying him to the village named Emmaus, about whom Luke narrated. But this view seems implausible. For their report was not believed, whereas the others rather found the apostles saying: “The Lord is risen indeed, and has appeared to Simon.” It is manifest, therefore, that those were different from these, although both the former and the latter were from the seventy. ^B First, then, Christ appeared to the Magdalene and the other Mary; next to these two; after that to Peter; and finally to the other two. To the former, indeed, no belief was given, but Peter, as the leader of all, was believed; and thus the two who returned from Emmaus, according to Luke, found the apostles saying: “The Lord is risen indeed, and has appeared to Simon.” All these appearances occurred on the day of the resurrection itself.

— *Posterius* [Afterward] *— crediderant* [they did not believe]. Afterward, when they had been made certain by Peter, and Cleopas and his companion had come and narrated what had happened to them on the road, and how he had been recognized by them in the breaking of bread, as Luke has said— for he himself says: “As they were speaking of these things, Jesus himself stood in the midst of them, and said to them: Peace be to you,” etc.

But this also happened on the evening of the same day. For John also wrote that when it was late in the day, on that same day, the first day of the week, and the doors were shut where the disciples were gathered together for fear of the Jews, Jesus came and stood in the midst, and said to them: “Peace be to you,” and so on. For then he reproached their unbelief and hardness of heart, or rather their stubbornness, because they did not believe those who had seen him risen—that is, the Magdalene and the other [Mary], and those two ^A about whom Mark recorded. Mark indeed wrote down the reproach mentioned; but Luke and John, having passed over this, made mention of other things that happened at that time.

“And he said to every creature.” That is, to the whole world. He did not say this word to them entirely at that time, but later, when they went into Galilee, to the mountain where Jesus had appointed them, as is written at the end of the Gospel according to Matthew. The things which follow, Matthew has left out, having abbreviated the account of these matters; but Mark reported them, having expanded the discourse concerning them.

“He that believes—shall be condemned.” “He that believes and is baptized shall be saved,” provided he has kept his faith and baptism pure and unspotted, or has cleansed them after having spotted them. The statement is understood also in another way: “He that believes and is baptized shall be saved,” if he shall display the things of faith and of that which is received through baptism; and these are the doing of the commandments of Christ and the guarding of oneself. He did not say: “He that believes ^B only,” nor “He that is baptized only,” but he joined both together; for one without the other does not save a man.

“Signs shall follow them that believe.” Not simply to them, but as we have said. Then he mentions the signs also, that is, the miracles. “In my name [they shall speak with] new [tongues].” That is, with strange, foreign tongues, with the idioms of other nations. “They shall take up serpents.” They shall destroy, kill, or even hold them in their hands without danger. “And if they drink any deadly thing, it shall not hurt them.” Many such things have happened to many saints, and they always happen to those who are faithful and who are also workers of the evangelical-commandments, for faith without works is dead, according to the great James. “They shall have [hands upon the sick].” By the signs mentioned, he also intimated those which were passed over. For he had said ^C previously that all things are possible to him that believes.

^A The Lord, therefore, was received up into heaven. After he had spoken to them not only these words, but all the words which he spoke to them from the day of his resurrection until the completion of the forty days, during which he was appearing to the disciples and was dwelling with them. Mention of his assumption has also been made at the end of the Gospel according to Matthew.

^B And he sat at the right hand of God. And yet God his Father, being incorporeal, would not have a right or a left side; for these are figures of bodies. It remains, therefore, that the sitting signifies rest and the enjoyment of the divine kingdom, whereas the words “at the right hand of God” denote intimacy and equality of honor 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 the Acts. The former signifies to be established immutably, and the latter signifies that the divine nature stands firmly in the good. ^C And no difference in the words alters the meaning; besides, he who said that the Son stands did not say that the Father sits, so that we might not suppose a difference of dignity. Thus, it follows that he is said both to sit with the Father and to stand with him.

^D And they went forth and preached everywhere, the Lord working with them and confirming the word with signs following. The word of the preaching. May the word of our teaching also be confirmed by the signs of virtue that ought to follow after it, so that we may be found perfect at the end of our life, by the grace and love for mankind of our Lord Jesus Christ. Amen.

The End of the Gospel according to Mark