Ambrose of Milan

In his own words on Mark

• Mark 1:7

  So that there can neither be penitence without Grace, nor Grace without penitence, for penitence must first condemn sin, that Grace may abolish it. Wherefore John, fulfilling the type of the Law, baptized unto repentance, Christ unto Grace.

  Letter 26

• Mark 1:10

  Christ descended, and John stood who was baptizing, and behold, as if a dove the Holy Spirit descended. It was not a dove that descended, but as if a dove. Remember what I said: Christ took on flesh, not like flesh; but he took on the truth of that flesh, true flesh Christ took on: But the Holy Spirit did not descend in the truth of a dove, but in the likeness of a dove from heaven. Therefore, John saw and believed. Christ descended, the Holy Spirit descended as well. Why did Christ descend first, and then the Holy Spirit, when the form and use of baptism require that the font be consecrated before and then the one to be baptized descends? For when the priest first enters, he performs the exorcism according to the nature of water, then he offers the invocation and prayer, so that the font may be sanctified and the presence of the eternal Trinity may be present: but Christ descended before, and then the Spirit followed. By what reasoning? So that the Lord Jesus Himself would not appear to need the mystery of sanctification, but rather that He Himself would sanctify, and that the Spirit would sanctify as well.

  On the Sacraments, Book 1, Chapter 5

• Mark 1:11

  These words are not to be understood, when we speak of God, as when we speak of bodies. The generation of the Son is incomprehensible, the Father begets without changing his nature. Yet this begottenness is of himself. In ages inconceivably remote the true God has begotten one who is truly God.

  EXPOSITION OF THE CHRISTIAN FAITH 1.10.67

• Mark 1:24

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

  LETTER 22, TO HIS SISTER

• Mark 2:7

  In their ministry of the forgiveness of sin, pastors do not exercise the right of some independent power. For not in their own name but in the name of the Father and the Son and the Holy Spirit do they forgive sins. They ask, the Godhead forgives. The service is enabled by humans, but the gift comes from the Power on high.

  On the Holy Spirit 3.18.137

• Mark 2:11

  He charged the man to perform an action of which health was the necessary condition, even while the patient was still praying for a remedy for his disease.… It was our Lord's custom to require of those whom he healed some response or duty to be done.

  Exposition of the Christian Faith 4.5.54-55

• Mark 4:28

  But even in these things that are sought by human hands, a great part of divine benefits remain with us, so that even the grains themselves are produced while we are at rest. This is taught as an example of the proposed lesson, with the Lord saying: For the kingdom of God is like a man who throws seed upon the earth and then sleeps and rises, night and day, and the seed sprouts and grows, while he does not know how (Mark, IV, 26). For the earth produces fruit willingly, first grass, then ear, then full wheat in the ear. And when it has produced fruit, it immediately sends forth the sickle, for the harvest is at hand. Therefore, to you, o man, who sleep and know not its fruits, the earth produces them willingly. You sleep and rise, and marvel at the growth of wheat during the night.

  The Six Days of Creation, Book 3, Chapter 10

• Mark 4:32

  Now let us consider the nature of mustard, and the power of comparison. The mustard seed itself is certainly a cheap and simple thing: if it is ground, it releases its strength. Similarly, faith at first seems simple, but if it is tested by adversity, it reveals the grace of its virtue; so that it also fills others who either hear or read with the fragrance of itself. The mustard seed of our martyrs is Felix, Nabor, and Victor: they had the fragrance of faith, but it was hidden. Persecution came, they laid down their weapons, bowed their necks, and with a broken sword spread the grace of their martyrdom throughout the whole world, so that it may rightly be said: Their sound has gone out into all the earth. But faith is worn in one way, pressured in another, and sown in another. The Lord Himself is the grain of mustard seed. He was blameless from injury, but as the grain of mustard seed which the people had not crushed, he did not know. He preferred to be worn, so that we may say: "For we are the good odor of Christ unto God."

  Commentary on Luke

• Mark 5:39

  And what shall I say of the daughter of the ruler of the synagogue, at whose death multitudes were weeping and the flute-players piping? For the funeral solemnities were being performed because of the conviction of death. How quickly at the word of the Lord does the spirit return, the reviving body rise up, and food is taken, that the evidence of life may be believed!

  On the Decease of His Brother Satyrus, Book 2

• Mark 6:3

  Imitate her [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of material virtue; for neither have you sweeter children [than Jesus], nor did the Virgin seek the consolation of being able to bear another son.

  Letter 63, Section 111

• Mark 6:22

  Note how varied sins are interwoven in this one vicious action! A banquet of death is set out with royal luxury, and when a larger gathering than usual has come together, the daughter of the queen, sent for from within the private apartments, is brought forth to dance in the sight of all. What could she have learned from an adulteress but the loss of modesty? Is anything so conducive to lust as with unseemly movements to expose in nakedness those parts of the body which either nature has hidden or custom has veiled, to sport with looks, to turn the neck, to loosen the hair?

  Concerning Virginity 3.6.27

• Mark 6:26

  When it is said that "the king was sorry," that does not indicate genuine repentance on the part of the king, but rather a confession of his guilt. Thus, according to the design of divine governance, those who do evil condemn themselves by their own confession. But what was the motive, in this case: "Because of his oath and his guests"! What could be more vile than a murder done to not displease one's guests?

  Concerning Virginity 3.6.28

• Mark 6:26

  A Man's disposition ought to be undefiled and sound, so that he may utter words without dissimulation and possess his vessel in sanctification; that he may not delude his brother with false words nor promise aught dishonourable. If he has made such a promise it is far better for him not to fulfil it, rather than to fulfil what is shameful. Often people bind themselves by a solemn oath, and, though they come to know that they ought not to have made the promise, fulfil it in consideration of their oath. This is what Herod did, as we mentioned before. For he made a shameful promise of reward to a dancer-and cruelly performed it. It was shameful, for a kingdom was promised for a dance; and it was cruel, for the death of a prophet is sacrificed for the sake of an oath.

  On the Duties of the Clergy, Book 3

• Mark 6:26

  It was shameful in the first place for a kingdom to be promised for a dance. And it was cruel, in the second place, for a prophet to be sacrificed for the sake of an oath.

  On the Duties of the Clergy 3.12.77

• Mark 6:28

  Look, most savage king, at the spectacle of your feast. Stretch out your right hand and see the streams of holy blood pouring down between your fingers. Nothing is lacking in your cruelty. The hunger for such unheard-of cruelty could not be satisfied by banquets, or the thirst by goblets. So as you drink the blood pouring from the still flowing veins of the cut-off head, behold those eyes. Even in death, those eyes are the witnesses of your crime, turning away from the sight of the delicacies. The eyes are closing, not so much owing to death, as to horror of excess. That bloodless golden mouth, whose sentence you could not endure, is silent, and yet it is still dreaded. Meanwhile the tongue, which even after death is apt to observe its duty as when living, continues to condemn the incest with trembling motion.

  Concerning Virginity 3.6.30

• Mark 6:28

  His head is presented to Herodias. She rejoices, exults as though she had escaped from a crime, because she has slain her judge. What say you, holy women? Do you see what you ought to teach, and what also to unteach your daughters?

  Concerning Virginity 3.6.30-31

• Mark 6:56

  The Lord of hosts was not signaling weakness as he gave sight to the blind, made the crooked to stand upright, raised the dead to life, anticipated the effects of medicine at our prayers, and cured those who sought after him. Those who merely touched the fringe of his robe were healed. Surely you did not think it was some divine weakness, you speculators, when you saw him wounded. Indeed there were wounds that pierced his body, but they did not demonstrate weakness but strength. For from these wounds flowed life to all, from the One who was the life of all.

  Exposition of the Christian Faith 4.5.54-55

• Mark 7:27

  If God invariably listened to every supplicant equally, he might appear to us to act from some necessity rather than from his own free will.

  On the Mysteries 1.3

• Mark 7:34

  So open your ears and enjoy the good odor of eternal life which has been breathed upon you by the grace of the sacraments. This we pointed out to you as we celebrated the mystery of the opening and said: "Ephphatha," that is, "Be opened," so that everyone about to come to the table of grace might know what he was asked and remember the way he once responded. Christ celebrated this mystery in the Gospel, as we read, when he healed the one who was deaf and dumb.

  On the Mysteries 1.3-4

• Mark 7:34

  Every sabbath we witness the "opening up" of a mystery. It is in outline form the type of that liturgical opening when the minister once touched your ears and nostrils. What does this mean? Remember in the Gospel, our Lord Jesus Christ, when the deaf and dumb man was presented to him, touched his ears and his mouth: the ears, because he was deaf; the mouth, because he was dumb. And he said: "Ephphatha," a Hebrew word, which in Latin means adaperire [be opened]. In this way the minister is now touching your ears, that your ears may be opened to this sermon and exhortation.

  On the Mysteries 1.4

• Mark 8:3

  (in Luc. 6:73) The good Lord indeed whilst He requires diligence, gives strength; nor will He dismiss them fasting, lest they faint by the way, that is, either in the course of this life, or before they have reached the fountainhead head of life, that is, the Father, and have learnt that Christ is of the Father, lest haply, after receiving that He is born of a virgin, they begin to esteem His virtue not that of God, but of a man. Therefore the Lord Jesus divides the food, and His will indeed is to give to all, to deny none; He is the Dispenser of all things, but if thou refusest to stretch forth thy hand to receive the food, thou wilt faint by the way, nor canst thou find fault with Him, who pities and divides.

  Catena Aurea by Aquinas

• Mark 8:23

  Therefore, he recognizes himself as a human who seeks refuge in the baptism of Christ. And so, he put clay on you, that is, modesty, prudence, consideration of your weakness; and he said to you: Go to Siloam. What is Siloam? It is translated as 'sent', that is: Go to that fountain in which the cross of the Lord is proclaimed: go to that fountain in which Christ redeemed the errors of all. You, who have been baptized, have come to the altar, and have begun to see things which you had not seen before. This happened when your eyes were opened by the fountain of the Lord and the preaching of His passion. You, who were blind in heart, have begun to see the light of the sacraments.

  On the Sacraments

• Mark 9:7

  In his baptism he identified him, saying: "You are my beloved Son, in whom I am well pleased." He declared him on the mount, saying: "This is my beloved Son, hear him." He declared him in his passion, when the sun hid itself, and sea and earth trembled. He declared him in the centurion, who said: "Truly this was the Son of God."

  On the Holy Spirit 2.6

• Mark 10:45

  It is profitable to me to know that for my sake Christ bore my infirmities, submitted to the affections of my body, that for me and for all he was made sin and a curse, that for me and in me was he humbled and made subject, that for me he is the lamb, the vine, the rock, the servant, the Son of a handmaid, knowing not the day of judgment, for my sake ignorant of the day and the hour.

  Exposition of the Christian Faith 2.92

• Mark 11:4

  (in Luc. 9, 6) Or else, they found it bound before the door, because whosoever is not in Christ is without, in the way; but he who is in Christ, is not without. He has added in the way, or in a place where two ways meet, where there is no certain possession for any man, nor stall, nor food, nor stable; miserable is his service, whose rights are unfixed; for he who has not the one Master, has many. Strangers bind him that they may possess him, Christ looses him in order to keep him, for He knows that gifts are stronger ties than bonds.

  Catena Aurea by Aquinas

• Mark 12:6

  Matthew and Mark say: "He sent his only son, saying 'they will respect my son.' " Luke sounds as though the outcome is in doubt, as though he did not know without doubt. But in Matthew and Mark he says: "they will respect my son," that is, it is declared that respect will be shown. God can neither be in doubt, nor can he be deceived. For one can only be in doubt who is ignorant of the future. One is deceived who has predicted one thing while another happened. Yet what is plainer than the fact that Scripture states the Father to have said one thing of the Son, and the same Scripture proves another thing to have taken place? The Son was beaten, mocked, crucified, and died. He suffered much worse things in the flesh than those tenants who had been sent to help out. Was the Father deceived, or was he ignorant? Or was he powerless to give help?… Neither is the Father deceived nor does the Son deceive. It is the custom of holy Scriptures to speak in these many voices, as I have shown in many examples. In such instances, God feigns not to know what he does know. In this then is shown the unity of Godhead. A unity of character is shown to exist in the Father and the Son. For as God the Father seems to hide what is known to him, so also the Son, who is the image of God, seems to hide what is known to him.

  Exposition of the Christian Faith 5.17.214-18

• Mark 13:24

  And just as when the moon is in opposition to the sun, it disappears through the regular flow of the menstrual cycle or through the alignment of the earth, so too the holy Church, when the vices of the flesh oppose the heavenly light, cannot receive the divine radiance of Christ's rays. For in persecutions, the love of this life often excludes the light of God alone. The stars will fall, those certainly shining with the glory of resurrection, those men like luminaries in the world holding the word of life, those men of whom it was said to Abraham, 'For as the sky shines and the stars, so shall his descendants be' (Gen. XIII, 16). Therefore, the patriarchs will fall to men, the prophets will fall, if the bitterness of persecution increases: which must happen until the Church is filled with all virtues and fullness in each; for in this way the good are proven, the weak are revealed.

  Commentary on Luke, Book 10

• Mark 13:31

  For just as he calls the things that are not as though they were, so he has made things future as though they were. It cannot come to pass that they should not be. Those things that he has directed to be necessarily will be. Therefore he who has made the things that are to be, knows them already in the way in which they are to be.

  Exposition of the Christian Faith 5.4.192

• Mark 14:22

  Do you want to know why it is consecrated with heavenly words? Receive the words. The priest says: 'Make this offering written, ratified, reasonable, acceptable, which is the figure of the body and blood of our Lord Jesus Christ. Who, on the day before he suffered, took bread into his holy hands, looked up to you, holy Father almighty, eternal God, giving thanks, he blessed it, broke it, and gave it to his apostles and disciples, saying: Take and eat all of you from this; for this is my body which will be broken for many.' He took bread in his holy hands the day before he suffered. Before it is consecrated, it is bread; but when the words of Christ have been spoken, it becomes the body of Christ.

  On the Sacraments, Book 4, Chapter 5

• Mark 14:23

  And before the words of Christ, the cup is full of wine and water: when the words of Christ have been spoken, there the blood of Christ is made, which redeemed the people. Therefore, see how mighty is the word of Christ in converting all things. Then the Lord Jesus himself testifies to us that we should receive his body and blood. Should we doubt his faith and testimony?

  On the Sacraments, Book 4, Chapter 5

• Mark 14:24

  Jesus himself speaks of his blood. Before the consecration it is mentioned as something else; after the consecration it is called blood. And you say "Amen," that is, "It is true." Let the mind within confess what the mouth speaks. Let the heart feel what the words utter.

  On the Mysteries 1

• Mark 14:35

  He has fully taken upon himself the flesh of humanity, and with it human affections. So you read in Scripture that "going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him." Here he speaks not in the voice of God but as fully human. For how could God be ignorant of the possibility or impossibility of anything? Or is anything beyond God's ability, when as Scripture itself says: "For you nothing is impossible?"

  Exposition of the Christian Faith 2.5.42

• Mark 15:34

  As human he doubts. He experiences amazement. It is not his divinity that doubts, but his human soul. He had no difficulty being amazed because he had taken humanity fully to himself. In taking upon himself a human soul, he also took upon himself the affections of a soul. As God he was not distressed, but as a human he was capable of being distressed. It was not as God he died, but as man. It was in human voice that he cried: "My God, My God, why have you forsaken me?" As human, therefore, he speaks on the cross, bearing with him our terrors. For amid dangers it is a very human response to think ourself abandoned. As human, therefore, he is distressed, weeps, and is crucified.

  Exposition of the Christian Faith 2.7.56

• Mark 16:17

  As the Father gives the gift of healings, so too does the Son give; as the Father gives the gift of tongues, so too has the Son also granted it.

  On the Holy Spirit 2.13.151

• Mark 16:17

  See, God sent apostles, and sent prophets and teachers, gave the gift of healings, which as we have found are given by the Holy Spirit, and God gave many kinds of tongues. But yet all are not apostles, all are not prophets, all are not teachers. Not all, says he, have the gift of healings, nor do all, says he, speak with tongues. For the whole range of divine gifts cannot exist in each particular individual. Each, according to his capacity, receives that which he either desires or deserves.

  On the Holy Spirit 2.13.150