Golden Chain MT-MK 6109
6109 Mc 1,9-11
Pseudo-Jerome: Mark the Evangelist, like a hart, longing (p. 15) after the fountains of water, leaps forward over places, smooth and steep; and, as a bee laden with honey, he sips the tops of the flowers.
Wherefore he hath shewn us in his narrative Jesus coming from Nazareth, saying, "And it came to pass in those days, &c."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Forasmuch as He was ordaining a new baptism, He came to the baptism of John, which, in respect of His own baptism, was incomplete, but different from the Jewish baptism, as being between both. He did this that He might shew, by the nature of His baptism, that He was not baptized for the remission of sins, nor as wanting the reception of the Holy Ghost: for the baptism of John was destitute of both these.
But He was baptized that He might be made known to all, that they might believe on Him and "fulfil all righteousness," which is "keeping of the commandments:" for it has been commanded to men that they should submit to the Prophet's baptism.
Bede, in Marc., i, 4: He was baptized, that by being baptized Himself He might shew His approval of John's baptism [ed. note: vol i, pl 109, note h], and that, by sanctifying the waters of Jordan through the descent of the dove, He might shew the coming of the Holy Ghost in the laver of believers.
Whence there follows, "And straightway coming up out of the water, he saw the heavens opened, and the Holy Spirit like a dove descending, and resting upon him."
But the heavens are opened, not by the unclosing of the elements, but to the eyes of the spirit, to which Ezekiel in the beginning of his book relates that they were opened; or that His seeing the heavens opened after baptism was done for our sakes, to whom the door of the kingdom of heaven is opened by the laver of regeneration.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else, that from heaven sanctification might be given to men, and earthly things be joined to heavenly. But the Holy Spirit is said to have descended upon Him, not as if He then first came to Him, for He never had left Him; but that He might shew forth the Christ, Who was preached by John, and point Him out to all, as it were by the finger of faith.
Bede: This event also, in which the Holy Ghost was seen to come down upon baptism, was a sign of spiritual grace to be given to us in baptism.
Pseudo-Jerome: But this is the anointing of Christ according to (p. 16) the flesh, namely, the Holy Ghost, of which anointing it is said, "God, even thy God, hath anointed thee with the oil of gladness above thy fellows." (Ps 45,7)
Bede: Well indeed in the shape of a dove did the Holy Ghost come down, for it is an animal of great simplicity, and far removed from the malice of gall, that in a figure He might shew us that He looks out for simple hearts, and deigns not to dwell in the minds of the wicked.
Pseudo-Jerome: Again, the Holy Ghost came down in the shape of a dove, because in the Canticles it is sung of the Church: "My bride, my love, my beloved, my dove."
"Bride" in the Patriarchs, "love" in the Prophets, "near of kin" in Joseph and Mary, "beloved" in John the Baptist, "dove" in Christ and His Apostles: to whom it is said, "Be ye wise as serpents, and harmless as doves." (Mt 10,16)
Bede: Now the Dove sat on the head of Jesus, lest any one should think that the voice of the Father was addressed to John and not to Christ. And well did he add, "abiding on Him;" for this is peculiar to Christ, that the Holy Ghost once filling Him should never leave Him.
For sometimes to His faithful disciples the grace of the Spirit is conferred for signs of virtue, and for the working of miracles, sometimes it is taken away; though for the working of piety and righteousness, for the preservation of love to God and to one's neighbour, the grace of the Spirit is never absent.
But the voice of the Father shewed that He Himself, who came to John to be baptized with the other, was the very Son of God, willing to baptize with the Holy Spirit, whence there follows, "And there came a voice from heaven, Thou art my beloved Son, in thee I am well pleased." Not that this informed the Son Himself of a thing of which He was ignorant, but it shews to us what we ought to believe.
Augustine, de Con. Ev., ii, 14: Wherefore Matthew relates that the voice said, "This is my beloved Son;" for he wished to shew that the words, "This is My Son," were in fact said, that thus the persons who heard it might know that He, and not another, was the Son of God.
But if you ask which of these two sounded forth in that voice, take which you will, only remember, that the Evangelists, though not relating the same form of speaking, relate the same meaning. And that God delighted Himself in His Son, we are reminded in these words, "In (p. 17) thee I am well pleased."
Bede: The same voice has taught us, that we also, by the water of cleansing, and by the Spirit of sanctification, may be made the sons of God. The mystery of the Trinity also is shewn forth in the baptism; the Son is baptized, the Spirit comes down in the shape of a dove, the voice of the Father bearing witness to the Son is heard.
Pseudo-Jerome: Morally also it may be interpreted; we also, drawn aside from the fleeting world by the smell and purity of flowers, run with the young maidens after the bridegroom, and are washed in the sacrament of baptism, from the two fountains of the love of God, and of our neighbour, by the grace of remission, and mounting up by hope gaze upon heavenly mysteries with the eyes of a clean heart.
Then we receive in a contrite and lowly spirit, with simplicity of heart, the Holy Spirit, who comes down to the meek, and abides in us, by the never-failing charity. And the voice of the Lord from heaven is directed to us the beloved of God; "Blessed are the peacemakers, for they shall be called the sons of God;" (Mt 5,9) and then the Father, with the Son and the Holy Spirit, is well-pleased with us, when we are made one spirit with God.
6112 Mc 1,12-13
Chrys., Hom. in Matt., xiii: Because all that Christ did and suffered was for our teaching, He began after His baptism to dwell in the wilderness, and fought against the devil, that every baptized person might patiently sustain greater temptations after His baptism, nor be troubled, as if this which happened to Him was contrary to His expectation, but might bear up against all things, and come off conqueror.
For although God allows that we should be tempted for many other reasons, yet for this cause also He allows it, that we may know, that man when tempted is placed in a station of greater honour. For the Devil approaches not save where he has (p. 18) beheld one set in a place of greater honour; and therefore it is said, "And immediately the Spirit drove Him into the wilderness."
And the reason why He does not simply say that He went into the wilderness, but was driven, is that thou mayest understand that it was done according to the word of Divine Providence. By which also He shews that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors.
Bede, in Marc., 1, 5: And that no one might doubt, by what spirit he said that Christ was driven into the wilderness, Luke has on purpose premised, that "Jesus being full of the Spirit returned from Jordan, " and then has added, "and was led by the Spirit into the wilderness;" lest the evil spirit should be thought to have any power over Him, who, being full of the Holy Spirit, departed whither He was willing to go, and did what He was willing to do.
Chrys., in Matt., Hom., xiii: But the Spirit drove Him into the wilderness, because He designed to provoke the devil to tempt Him, and thus gave Him an opportunity not only by hunger, but also by the place. For then most of all does the devil thrust himself in, when he sees men remaining solitary.
Bede: But He retires into the desert that He may teach us that, leaving the allurements of the world, and the company of the wicked, we should in all things obey the Divine commands.
He is left alone and tempted by the devil, that He might teach us, "that all that will live godly in Christ Jesus shall suffer persecution;" (2Tm 3,12) whence it follows, "And He was in the wilderness forty days and forty nights, and was tempted of Satan."
But He was tempted forty days and forty nights that He might shew us that as long as we live here and serve God, whether prosperity smile upon us, which is meant by the day, or adversity smite us, which agrees with the figure of night, at all times our adversary is at hand, who ceases not to trouble our way by temptations.
For "the forty days and forty nights" imply the whole time of this world, for the globe in which we are serving God is divided into four quarters.
Again, there are Ten Commandments, by observing which we fight against our enemy, but four times ten are forty. (p. 19)
There follows, "and He was with the wild beasts."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: But He says this to shew of what nature was the wilderness, for it was impassable by man and full of wild beasts.
It goes on; "and angels ministered unto Him." For after temptation, and a victory against the devil, He worked the salvation of man. And thus the Apostle says, "Angels are sent to minister for them who shall be heirs of salvation." (He 1,14)
We must also observe, that to those who conquer in temptation angels stand near and minister.
Bede: Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to have the ministry of Angels, by whom, when freed from the body, we shall be transferred to everlasting happiness.
Pseudo-Jerome: Or then the beasts dwell with us in peace, as in the ark clean animals with the unclean, when the flesh lusts not against the spirit. After this, ministering Angels are sent to us, that they may give answers and comforts to hearts that watch.
6114 Mc 1,14-15
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, "But after that John was put into prison, Jesus came, &c."
After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.
Theophylact: And to shew us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.
Bede: John being put in prison, fitly does the Lord begin to preach: wherefore there follows, "Preaching the Gospel, &c." For when the Law ceases, the Gospel arises in its steps. [p. 20]
Pseudo-Jerome: When the shadow ceases, the truth comes on; first, John in prison, the Law in Judaea; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honour is like the foam of water, or smoke, or sleep.
Bede: Let no one, however, suppose that the putting of John in prison took place immediately after the forty days' temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, "This beginning of miracles did Jesus;" (Jn 2,11) and afterwards, "for John was not yet cast into prison." (Jn 3,24)
Now it is said that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison.
When therefore Mark had said that "Jesus came into Galilee, preaching the Gospel of the kingdom," he subjoins, "saying, Since the time is fulfilled, &c."
Pseudo-Chrys., vict. Ant. Cat. in Marc.: Since then the time was fulfilled, "when the fulness of times was come, and God sent His son," it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, "for the kingdom of heaven is at hand."
Origen, in Matt., tom. x, 14: But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. [ed. note: see Origen, de Orat. 25, 26 in Matt. t 12.14 (?)]
For by the kingdom of God is to be understood that in which God reigns; and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmation (ed. note: By 'confirmation,' seems to be meant the perfecting of spiritual natures; see Thomas Aq., I 62,1. It answers to (greek word) as used by St. Basil; de Sp. S 16) of those who put on the likeness of things (p. 21) above, which are signified by the heavens. (ed. note: "Coeli" is commonly interpreted of the Angels, by the Fathers.)
For it is clear (ed. note: see Chrys., in Matt., Hom. 19 in c. 6,9) enough that the kingdom of God is confined neither by place nor by time.
Theophylact: Or else, the Lord means that the time of the Law is complete; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which "is not meat and drink, but righteousness and peace and joy in the Holy Ghost?" (Rm 14,17)
The next word is, "Repent."
Pseudo-Jerome: For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine.
They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after He has said, "Repent," He subjoins, "and believe the Gospel." For unless ye have believed, ye shall not understand.
Bede: "Repent," therefore, "and believe;" that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.
6116 Mc 1,16-20
(p. 22) Gloss.: The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom He made ministers of His preaching, whence it follows, "And passing along the sea of Galilee, &c."
Theophylact: As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade.
Wherefore there follows, "casting nets into the sea, for they were fishers."
Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, "And Jesus said unto them, Come ye after Me."
Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shewn to what they were called, when it is added, "I will make you become fishers of men."
Remig.: For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
Bede, in Marc., 1, 6: Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, "and immediately they left their nets, and followed Him."
Theophylact: For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father.
Wherefore there follows, "And when He had gone a little farther thence, He saw James, the son of Zebedee, &c."
But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shewn by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead. (p. 23)
Bede: It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, "Fear not, from this time thou shalt catch men;" (Lc 5,10) he also says, that "at the same time, when they had brought their ships to land, they followed Him."
We must therefore understand that the transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
Pseudo-Jerome: Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, we acknowledge the tetragrammation, the name of the Lord, we who are commanded, after their example, to "hear" the voice of the Lord, and "to forget" the "people" of wickedness, and "the house of our fathers' " (Ps 45,10) conversation, which is folly before God, and the spider's net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk.
For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful (Ct 1,4).
Again, Simon, means obedient; Andrew, manly; James, supplanter (ed. note: Cf. vol i, 139, 140, 364); John, grace; by which four names, we are knit together into God's host (ed. note: Al. 'in imaginem'); by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of (p. 24) God.
Theophylact: We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.
6121 Mc 1,21-22
Pseudo-Jerome: Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries.
Wherefore he relates the first miracle on the sabbath day, saying, "And they go into Capernaum."
Theophylact: Quitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, He entered into a synagogue, and taught.
Wherefore there follows, "And straightway on the sabbath day, having entered into the synagogue, He taught them."
For this end the Law commanded them to give themselves up to rest on the sabbath day, that they might meet together to attend to sacred reading. Again, Christ taught them by rebuke, not by flattery as did the Pharisees; wherefore it says, "And they were astonished at His doctrine; for He taught them as one having power, and not as the Scribes."
He taught them also in power, transforming men to good, and He threatened punishment to those who did not believe on Him.
Bede: The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, "It was said to them of old time, but I say unto you." (Mt 5,27)
6123 Mc 1,23-28
(p. 25) Bede, in Marc., 1, 7: Since by the envy of the devil death first entered into the world, it was right that the medicine of healing should first work against the author of death; and therefore it is said, "And there was in their synagogue a man, &c."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The word, Spirit, is applied to an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the sameness of the name we should fall into error, he adds, "unclean." And he is called unclean on account of his impiousness and far removal from God, and because he employs himself in all unclean and wicked works.
Augustine, City of God, 21: Moreover, how great is the power which the lowliness of God, appearing in the form of a servant, has over the pride of devils, the devils themselves know so well, that they express it to the same Lord clothed in the weakness of flesh. For there follows, "And he cried out, saying, What have we to do we Thee, Jesus of Nazareth, &c."
For it is evident in these words that there was in them knowledge, but there was not charity; and the reason was, that they feared their punishment from Him, and loved not the righteousness in Him.
Bede: For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Or else the devil so speaks, as if he said, 'by taking away uncleanness, and giving (p. 26) to the souls of men divine knowledge, Thou allowest us no place in men.'
Theophylact: For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men.
There follows, "I know that Thou art the Holy One of God."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: As if he said, Methinks that Thou art come; for he had not a firm and certain knowledge of the coming of God. But he calls Him "holy" not as one of many, for every prophet was also holy, but he proclaims that the was the One holy; by the article in Greek he shews Him to be the One, but by his fear he shews Him to be Lord of all.
Augustine: For He was known to them in that degree in which He wished to be known; and He wished as much as was fitting. He was not known to them as to the holy Angels, who enjoy Him by partaking of His eternity according as He is the Word of God; but as He was to be made known in terror, to those beings from whose tyrannical power He was about to free the predestinate.
He was known therefore to the devils, not in that He is eternal Life, (see 1Jn 5,20 Jn 17,3) but by some temporal effects of His Power, which might be more clear to the angelic senses of even bad spirits than to the weakness of men.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Further, the Truth did not wish to have the witness of unclean spirits.
Wherefore there follows, "And Jesus threatened him, saying, &c."
Whence a healthful precept is given to us; let us not believe devils, howsoever they may proclaim the truth.
It goes on, "And the unclean spirit tearing him, &c."
For because the man spoke as one in his senses and uttered his words with discretion, lest it should be thought that he put together his words not from the devil but out of his own heart, He permitted the man to be torn by the devil, that He might shew that it was the devil who spoke.
Theophylact: That they might know, when they saw it, from how great an evil the man was freed, and on account of the miracle might believe.
Bede: But it may appear to be a discrepancy, that he should have gone out of him, tearing him, or, as some copies have it, vexing him, when, according to Luke, he did not hurt him. But Luke himself says, "When He had cast him into the midst, he came out of him, without hurting him." (Lc 4,35) Wherefore it is inferred that Mark meant by vexing or tearing him, what Luke expresses [p. 27], in the words, "When He had cast him into the midst;" so that what he goes on to say, "And did not hurt him," may be understood to mean that the tossing of his limbs and vexing did not weaken him, as devils are wont to come out even with the cutting off and tearing away of limbs. But seeing the power of the miracle, they wonder at the newness of our Lord's doctrine, and are roused to search into what they had heard by what they had seen.
Wherefore there follows, "And they all wondered, &c."
For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) "He was teaching them as one who had power," and now, as the crowd witnesses, "with power He commands the evil spirits, and they obey Him." It goes on, "And immediately His fame spread abroad, &c."
Gloss.: For those things which men wonder at they soon divulge, for "out of the abundance of the heart the mouth speaketh." (Mt 12,34)
Pseudo-Jerome: Moreover, Capernaum is mystically interpreted the town of consolation, and the sabbath as rest. The man with an evil spirit is healed by rest and consolation, that the place and time may agree with his healing. This man with an unclean spirit is the human race, in which uncleanness reigned from Adam to Moses; (Rm 5,14) for "they sinned without law," and "perished without law." (Rm 2,12) and he, knowing the Holy One of God, is ordered to hold his peace, for they "knowing God did not glorify him as God," (Rm 1,21) but "rather served the creature than the Creator." (Rm 1,25)
The spirit tearing the man came out of him. When salvation is near, temptation is at hand also. Pharaoh, when about to let (ed. note: Al. 'dismissus ab Israel') Israel go, pursues Israel; the devil, when despised, rises up to create scandals.
6129 Mc 1,29-31
Bede, in Marc., 1, 7: First, it was right that the serpent's tongue should be shut up, that it might not spread any more venom; then that the woman, who was first seduced, should be healed from the fever of carnal concupiscence.
Wherefore it is said, "And forthwith, when they were come out of the synagogue, &c."
Theophylact: He retired then as the custom was on the sabbath-day about evening to eat in His disciples' house. But she who ought to have ministered was prevented by a fever.
Wherefore it goes on, "But Simon's wife's mother was lying sick of a fever."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc., 1, 32: But the disciples, knowing that they were to receive a benefit by that means, without waiting for the evening prayed that Peter's mother should be healed.
Wherefore there follows, "who immediately tell Him of her."
Bede: But in the Gospel of Luke it is written that "they besought Him for her." (Lc 4,38) For the Saviour sometimes after being asked, sometimes of His own accord, heals the sick, shewing that He always assents to the prayers of the faithful, when they pray also against bad passions, and sometimes gives them to understand things which they do not understand at all, or else, when they pray unto Him dutifully, forgives their want of understanding; as the Psalmist begs of God, "Cleanse me, O Lord, from my secret faults." (Ps 19,12)
Wherefore He heals her at their request; for there follows, "And He came and took her by the hand, and lifted her up."
Theophylact: By this it is signified, that God will heal a sick man, if he ministers to the Saints, through love to Christ.
Bede, in Marc., 1, 6: But in that He gives most profusely His gifts of healing and doctrine on the sabbath day, He teaches, that He is not under the Law, but above the Law, and does not choose the Jewish sabbath, but the true sabbath, and our rest is pleasing to the Lord, if, in order to attend to the health of our souls, we abstain from slavish work, that is, from all unlawful things.
It goes on, "And immediately the fever left her, &c."
Bede, in Marc., 1, 8: The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength that she is able to [p. 29] minister to those of whose help she had before stood in need.
Again, if we suppose that the man delivered from the devil means, in the moral way of interpretation, the soul purged from unclean thoughts, fitly does the woman cured of a fever by the command of God mean the flesh, restrained from the heat of it concupiscence by the precepts of continence.
Pseudo-Jerome: For the fever means intemperance, from which, we the sons of the synagogue [ed. note: See St. Augustine on Ps 72, no. 4, 5, "Ecclesia Socrus Synagogue." The Church is called the daughter of the Synagogue in the spurious 'Altercatio Eccles. et Synagog.' (Aug. Opp t. viii, p. 19.) They word 'synagogue' is applied to the Church by Justin M. Dial, see Tryph, p. 160 (Ben.) Clem. Alex. Str. vi, 633.], by the hand of discipline, and by the lifting up of our desires, are healed, and minister to the will of Him who heals us.
Theophylact: But he has a fever who is angry, and in the unruliness of his anger stretches forth his hands to do hurt; but if reason restrains his hands, he will arise, and so serve reason.
6132 Mc 1,32-34
Theophylact: Because the multitude thought that it was not lawful to heal on the sabbath day, they waited for the evening, to bring those who were to be healed to Jesus.
Wherefore it is said, "And at even, when the sun had set."
There follows, "and He healed many that were vexed with divers diseases."
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Now in that he says "many", all are to be understood according to the Scripture mode of expression.
Theophylact: Or he says, "many", because there were some faithless persons, who could not at all be cured on account of their unfaithfulness. Therefore He healed many of those who were brought, that is, all who had faith.
It goes on, "and cast out many devils."
Pseudo-Augustine, Quaest. e Vet. et Nov. Test. 16: For the devils knew that He was the Christ, who had been promised by the Law: for they saw in Him all (p. 30) the signs which had been foretold by the Prophets; but they were ignorant of His divinity, as also were "their princes, for if they had known it, they would not have crucified the Lord of glory." (1Co 2,8)
Bede: For, Him whom the devil had known as a man, wearied by His forty days' fast, without being able by tempting Him to prove whether He was the Son of God, he now by the power of His miracles understood or rather suspected to be the Son of God. The reason therefore why he persuaded the Jews to crucify Him, was not because he did not think that He was the Son of God, but because he did not foresee that he himself was to be condemned by Christ's death.
Theophylact: Furthermore, the reason that He forbade the devils to speak, was to teach us not to believe them, even if they say true. For if once they find persons to believe them, they mingle truth with falsehood.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: And Luke does not contradict this, when he says, that "devils came out of many, crying out and saying, Thou art Christ the Son of God:" (Lc 4,41) for he subjoins, "And He rebuking them, suffered them not to speak;" for Mark, who passes over many things for the sake of brevity, speaks about what happened subsequently to the abovementioned words.
Bede: Again, in a mystical sense, the setting of the sun signifies the passion of Him, who said, "As long as I am in the world, I am the light of the world." (Jn 9,5) And when the sun was going down, more demoniacs and sick persons were healed than before: because He who living in the flesh for a time taught a few Jews, has transmitted the gifts of faith and health to all the Gentiles throughout the world.
Pseudo-Jerome: But the door of the kingdom, morally, is repentance and faith, which works health for various diseases; for divers are the vices with which the city of this world is sick.
Golden Chain MT-MK 6109