Mark 1 · The Lantern

Beginning of the glad tidings of Jesus Christ, Son ofGod;

as it is written in [Isaiah] the prophet, Behold, I send my messenger before thy face, who shall prepare thy way.

Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way.

The efficacy of John's baptism is attested by the holy way he lived as a person. His baptism was in accord with the justice of a just man, yet still a mere man, but one who had received extraordinary grace from the Lord, a grace so great that he was deemed worthy to precede the final Judge of history, and to point him out with his finger, and to fulfill the words of that prophe…

Or, the way of the Lord, by which He comes into men, is penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John's preaching was, Repent ye.

Voice of one crying in the wilderness, Prepare the way of [the] Lord, make his paths straight.

Mark took two prophecies spoken in different places by two prophets and conflated them into one, so as to declare: "As it is written in Isaiah the Prophet …" "The voice of one crying in the wilderness," which is indeed recorded immediately after the narrative about Hezekiah's recovery from his sickness.

Voice and crying go together: the voice preaches faith; the cry calls for repentance; the voice, comfort; the cry, danger; the voice sings mercy; the cry announces judgment.

"The voice of one crying in the wilderness," that is, in the wilderness of the Jordan, and even more so in the Jewish synagogue, which was a wilderness with respect to good. "The way" means the New Testament, "the paths" mean the Old, as repeatedly violated by the Jews.

There came John baptising in the wilderness, and preaching [the] baptism of repentance for remission of sins.

Those who sought the baptism of repentance were dealt with as if candidates preparing for the baptismal remission and sanctification that were soon to follow in the ministry of Christ. When John preached baptism for "the remission of sins," the declaration was made with reference to a future remission.

And he came into all the region of Jordan, preaching the baptism of repentance for the remission of sins. It is clear to all readers that John not only preached the baptism of repentance, but also gave it to some, yet nevertheless he was not able to give his baptism for the remission of sins. For the remission of sins is granted to us only in the baptism of Christ.

According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the girdle of skin, the feeding on locusts and wild honey, and the most lowly voice; whence it is said, John was in the wilderness.

And there went out to him all the district of Judaea, and all they of Jerusalem, and were baptised by him in the river Jordan, confessing their sins.

And John was clothed in camel's hair, and a leathern girdle about his loins, and ate locusts and wild honey.

The blessed John, despising the locks of sheep as savouring of luxury, chose "camel's hair," and was clad in it, making himself an example of frugality and simplicity of life. For he also "ate locusts and wild honey," sweet and spiritual fare; preparing, as he was, the lowly and chaste ways of the Lord.

(Moral. xxxi. 25) Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person partly converted the Jews, He received locusts for His food, which suddenly leaping up, at once fall to the ground.

The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals.

And he preached, saying, There comes he that is mightier than I after me, the thong of whose sandals I am not fit to stoop down and unloose.

This, then, is the type of "the law and the prophets which were until John;" while he, though speaking more perspicuously as no longer prophesying, but pointing out as now present, Him, who was proclaimed symbolically from the beginning, nevertheless said, "I am not worthy to loose the latchet of the Lord's shoe." For he confesses that he is not worthy to baptize so great a Pow…

"He who comes after me was made before me." For it is said thus: "Made before me," as if it were said, "Placed before me." Therefore he comes after me, because he was born afterward; but he was made before me, because he was preferred to me.

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

I indeed have baptised you with water, but he shall baptise you with [the] Holy Spirit.

And it came to pass in those days [that] Jesus came from Nazareth of Galilee, and was baptised by John at the Jordan.

In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI.

Jesus does not come to baptism for the remission of sins, for He committed no sin, nor for the receiving of the Holy Spirit, for how could John's baptism bestow the Spirit when it did not cleanse sins, as I have said? Nor does He go to be baptized for repentance, since He was "greater than the Baptist himself" (Matt. 11:11). So then, why does He come?

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, (v. Cant. 1:2.

And straightway going up from the water, he saw the heavens parting asunder, and the Spirit, as a dove, descending upon him.

And there came a voice out of the heavens: Thou art my beloved Son, in thee I have found my delight.

For this reason did the Father send down the Holy Spirit from heaven upon the One who was baptized.… For what reason? That the faithfulness of the Father's voice might be made known.… Listen to the Father's voice: "This is my beloved Son, in whom I am well pleased." This is he who is named the son of Joseph, who according to the divine essence is my only begotten.

Whichever of the Evangelists may have preserved for us the words as they were literally uttered by the heavenly voice, the others have varied the terms only with the object of setting forth the same sense more familiarly, so that what is thus given by all of them might be understood as if the expression were: In You I have set my good pleasure; that is to say, by You I am doing…

Again, the Holy Spirit 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." Morally al…

And immediately the Spirit drives him out into the wilderness.

You see how the Spirit led him, not into a city or public arena, but into a wilderness. In this desolate place, the Spirit extended the devil an occasion to test him, not only by hunger, but also by loneliness, for it is there most especially that the devil assails us, when he sees us left alone and by ourselves.

Teaching us not to despair when we fall into temptations after baptism, the Lord goes to the mountain to be tempted, or rather, He does not go of His own accord but is led by the Holy Spirit, showing through this that we too should not throw ourselves into temptations but accept them when they come upon us.

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, (v. Cant. 1:2.

And he was in the wilderness forty days tempted by Satan, and was with the wild beasts; and the angels ministered to him.

Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days.

The ancient enemy raised himself against the first man, our parent, in three temptations, because he tempted him with gluttony, vainglory, and avarice; but by tempting he overcame him, because he subjected him to himself through consent.

He goes to the mountain so that, because of the desolation of the place, the devil might take courage and be able to approach Him, for he usually attacks when he sees that we are alone. The place of temptation was so wild that beasts abounded there in great numbers. The angels began to minister to Him only after He had defeated the tempter.

But after John was delivered up, Jesus came into Galilee preaching the glad tidings of the kingdom ofGod,

(ubi sup.) 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.

(Vict. Ant. e Cat. 1 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. (Vict. Ant. e Cat.

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.

and saying, The time is fulfilled and the kingdom ofGod has drawn nigh; repent and believe in the glad tidings.

And walking by the sea of Galilee, he saw Simon, and Andrew, [Simon's] brother, casting out a net in the sea, for they were fishers.

And you yourself may realize the divine elements of this power, if you reflect on the nature and grandeur of a Being who could associate with Himself poor men of the lowly fisherman's class, and use them as agents in carrying through a work that transcends all reason.

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.

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, (יהוה) we acknowledge the tetragrammaton, the name of the Lord, we who are commanded, after their example, to hear the voice of the Lord, and to forget (Ps.

And Jesus said to them, Come after me, and I will make you become fishers of men;

But this was surely the manifestation of the divine will and of the divine power working in them. For when He called them, the first thing He said to them was: "Come, follow me, and I will make you fishers of men." And when He had thus acquired them as His followers, He breathed into them His divine power, He filled them with strength and bravery, and like a true Word of God an…

(in Marc. i. 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.

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.

and straightway leaving their trawl-nets they followed him.

And going on thence a little, he saw James the [son] of Zebedee, and John his brother, and these [were] in the ship repairing the trawl-nets;

and straightway he called them; and leaving their father Zebedee in the ship with the hired servants, they went away after him.

A beginning is made by detaching oneself from all external goods: property, selfimportance, social class and useless desire, following the holy example of the Lord's disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended.

You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess.

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 shown by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.

And they go into Capernaum. And straightway on the sabbath he entered into the synagogue and taught.

(ubi sup.) 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. (Mat. 5:27)

From where did they come to Capernaum? From Nazareth, and moreover on the Sabbath day. When people usually gathered for the reading of the Law, then Christ also came to teach. For the Law also commanded the observance of the Sabbath so that people would occupy themselves with reading, assembling together for this purpose.

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.

And they were astonished at his doctrine, for he taught them as having authority, and not as the scribes.

Hence the aged Simeon, putting off the weakness of the flesh, and putting on the strength of hope, in the face of the law hastened to receive the Minister of the law, the Teacher with authority, the God of Abraham, the Protector of Isaac, the Holy One of Israel, the Instructor of Moses; Him, I say, who promised to show him His divine incarnation, as it were His hinder parts; Hi…

And they were astonished at his doctrine, etc. For they taught the people those things that were written in Moses and the prophets: but Jesus, as God and the Lord of Moses himself, out of the freedom of his will, either added those things which seemed less in the law, or changing, preached to the people, as we read in Matthew: It was said to the ancients, but I say to you (Matt…

And the Lord taught reprovingly, not with flattery, as the Pharisees did: He urged people to do good, and threatened the disobedient with punishment.

And there was in their synagogue a man [possessed] by an unclean spirit, and he cried out

(ubi sup.) For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.

(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.

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; for they sinned without law, and perished without law. (v. Rom.

saying, Eh! what have we to do with thee, Jesus, Nazarene? Art thou come to destroy us? I know thee who thou art, the holy one ofGod.

There was concealed from the ruler of this world the virginity of Mary and the birth of our Lord, and the three renowned mysteries which were done in the tranquillity of God from the star. And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed.

I do not accept the devil's testimony but his confession. The devil spoke unwillingly, being compelled and tormented.

(Vict. Ant. e Cat. in Marc.) Or else the devil so speaks, as if he said, 'by taking away uncleanness, and giving to the souls of men divine knowledge, Thou allowest us no place in men.' (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.

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

And again, when He put a curb in the mouths of the demons that cried after Him from the tombs. For although what they said was true, and they lied not then, saying, 'Thou art the Son of God,' and 'the Holy One of Gods;' yet He would not that the truth should proceed from an unclean mouth, and especially from such as them, lest under pretence thereof they should mingle with it t…

But Christ silences him, so that we may know that demons must be stopped from speaking, even if they speak the truth. The demon throws and violently shakes the one it possesses, so that the onlookers, seeing from what a calamity the man is delivered, might believe on account of the miracle.

(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.

And the unclean spirit, having torn him, and uttered a cry with a loud voice, came out of him.

And all were amazed, so that they questioned together among themselves, saying, What is this? what new doctrine is this? for with authority he commands even the unclean spirits, and they obey him.

And his fame went out straightway into the whole region of Galilee around.

And straightway going out of the synagogue, they came with James and John into the house of Simon and Andrew.

And the mother-in-law of Simon lay in a fever. And straightway they speak to him about her.

Can you imagine Jesus standing before your bed and you continue sleeping? It is absurd that you would remain in bed in his presence. Where is Jesus? He is already here offering himself to us. "In the middle," he says, "among you he stands, whom you do not recognize." "The kingdom of God is in your midst." Faith beholds Jesus among us.

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.

(v. Vict. Ant. e Cat. in Marc. c. 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.

And he went up to [her] and raised her up, having taken her by the hand, and straightway the fever left her, and she served them.

But evening being come, when the sun had gone down, they brought to him all that were suffering, and those possessed by demons;

and the whole city was gathered together at the door.

And he healed many suffering from various diseases; and he cast out many demons, and did not suffer the demons to speak because they knew him.

(ubi sup.) 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.

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

(Vict. Ant. e Cat. in Marc.) Now in that he says many, all are to be understood according to the Scripture mode of expression. (Vict. Ant. e Cat.

And rising in the morning long before day, he went out and went away into a desert place, and there prayed.

And Simon and those with him went after him:

and having found him, they say to him, All seek thee.

And he says to them, Let us go elsewhere into the neighbouring country towns, that I may preach there also, for for this purpose am I come forth.

And he was preaching in their synagogues in the whole of Galilee, and casting out demons.

And there comes to him a leper, beseeching him, and falling on his knees to him, and saying to him, If thou wilt thou canst cleanse me.

But Jesus, moved with compassion, having stretched out his hand, touched him, and says to him, I will, be thou cleansed.

And why did he touch him, since the law forbade the touching of a leper? He touched him to show that "all things are clean to the clean." Because the filth that is in one person does not adhere to others, nor does external uncleanness defile the clean of heart.

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

Christ touches him as a sign that nothing is unclean. The Law forbade touching a leper as unclean; but the Savior, wishing to show that nothing is unclean by nature, that the requirements of the Law must be abolished, and that they have power only over men, touches the leper — whereas even Elisha so feared the Law that he did not even wish to see Naaman, who was leprous and ask…

And as he spoke straightway the leprosy left him, and he was cleansed.

And having sharply charged him, he straightway sent him away,

" 'If you are willing, you can cleanse me.' So he stretched out his hand." In this stretching out of his hand he seemed to be abrogating the law. For [it is written] in the law that whoever approaches a leper becomes impure.… He showed that nature was good in that he repaired its defect. Because he sent him to the priests, he thereby upheld the priesthood.

And he immediately threatened him and cast him out, etc. Why is it commanded to tell no one, except to indicate that our benefits are not to be publicized, but kept hidden, so that we refrain not only from the reward of money but also from praise.

And from this we are also taught not to make a show of ourselves when we do good to someone, for behold, Jesus Himself commands the one who was cleansed not to spread word about Him. Although He knew that the man would not listen and would spread the word, nevertheless, as I said, teaching us not to love vainglory, He commands him to tell no one.

and says to him, See thou say nothing to any one, but go, shew thyself to the priest, and offer for thy cleansing what Moses ordained, for a testimony to them.

Which law is so very holy and righteous, that even our Saviour, when on a certain time He healed one leper, and afterwards nine, said to the first, "Go, show thyself to the high priest, and offer the gift which Moses commanded for a testimony unto them;" and afterwards to the nine, "Go, show yourselves to the priests." For He nowhere has dissolved the law, as Simon pretends, bu…

(ubi sup.) This He did in order that the priest might understand that the leper was not healed by the Law, but by the grace of God above the Law. There follows: And offer for thy cleansing what. Moses, &c.

Christ sends him to the priest because, by the commandment of the Law, a leper could not enter the city unless the priest declared him cleansed of his leprosy; otherwise he had to be expelled from the city.

But he, having gone forth, began to proclaim [it] much, and to spread the matter abroad, so that he could no longer enter openly into the city, but was without in desert places, and they came to him from every side.

(non occ.) For the leper every where proclaimed his wonderful cure, so that all ran to see and to believe on the Healer; thus the Lord could not preach the Gospel, but walked in desert places; wherefore there follows, And they came together to him from all places.

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

But in that Jesus could not openly enter into the city, it is meant to be conveyed, that Jesus is not manifested to those, who are enslaved to the love of praise in the broad highway, and to their own wills, but to those who with Peter go into the desert, which the Lord chose for prayer, and for refreshing His people; that is, those who quit the pleasures of the world, and all…

Mark1