Bede

In his own words on Mark

• Mark 1:1

  The beginning of the Gospel of Jesus Christ, etc. As it is written in Isaiah the prophet. The beginning of the Gospel of Mark should be compared to the beginning of Matthew, where he says: The book of the generation of Jesus Christ, the son of David, etc. And from both, our one Lord Jesus Christ is to be understood as the Son of God and man. And fittingly the first evangelist calls him the Son of Man, the second the Son of God, so that our understanding may gradually rise from the lesser to the greater, and through faith and the sacraments of assumed humanity, ascend to the recognition of divine eternity. Fittingly, he who was to describe human genealogy began with the Son of Man, namely David or Abraham, from whose lineage he assumed the substance of flesh. Fittingly, he who was to start his book from the beginning of the evangelical preaching wished to call our Lord Jesus Christ more as the Son of God, because it was in accordance with both aspects: the human nature from the lineage of patriarchs or kings of flesh, and the divine power to preach the Gospel to the world. Indeed, the Gospel is called the good news. And what is better news than: Repent, for the kingdom of heaven is at hand (Matt. III)? Therefore, it is human to be born humanly, but it is of God to preach the entry of the heavenly kingdom to the repentant. And thus Matthew rightly calls him the Son of David, whom he asserts to come in the flesh. Mark rightly calls him the Son of God, whom he designates at the very front of his writing as the author of the Gospel and the sponsor of the eternal kingdom. It is noteworthy that the holy Evangelists, who left us the written dispensation of the Lord's incarnation, were indeed fired by one spirit in their approach to their writing duty, but each set a different beginning and a different endpoint for their narrative. Matthew, taking his beginning from the nativity of the Lord, carried the sequence of his narration up to the time of the Lord's resurrection. Mark, starting from the beginning of the evangelical preaching, reached up to the time of the Lord's ascension and the preaching of his disciples to all nations over the world. Luke, beginning from the nativity of the forerunner, ended his Gospel in the ascension of the Lord, when the disciples returning to Jerusalem were expecting the advent of the Holy Spirit in divine praises. John, taking his beginning from the eternity of the Word of God, by whom all things were made, himself reached up to the time of the Lord's resurrection by evangelizing. Therefore, intending to write the Gospel, Mark aptly first of all puts forth the testimonies of the prophets by whom this was long ago foretold to happen. So that he might indicate to all that the things he was writing were to be received as true and without a scruple of doubt, because he showed them to have been foreseen and foretold by prophets filled with the Holy Spirit, and at the same time in the same beginning of his Gospel instructs both the Jews, who had received the Law and the Prophets, to also receive the sacraments of the Gospel which their prophets had foretold, and the Gentiles, who had come to the Lord through all the proclamations of the Gospel, to also receive and venerate the authority of the Law and the Prophets, lest anyone, like the heretics, should accept either only the Old Testament or only the New, and thus remain alien to the testament of God.

  On the Gospel of Mark

• Mark 1:1

  (in Marc. i. 1) The beginning of this Gospel should be compared with that of Matthew, in which it is said, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham. But here He is called the Son of God. Now from both we must understand one Lord Jesus Christ, Son of God, and of man. And fitly the first Evangelist names Him Son of man, the second, Son of God, that from less things our sense may by degrees mount up to greater, and by faith and the sacraments of the human nature assumed, rise to the acknowledgment of His divine eternity. Fitly also did He, who was about to describe His human generation, begin with a son of man, namely, David or Abraham. Fitly again, he who was beginning his book with the first preaching of the Gospel, chose rather to call Jesus Christ, the Son of God; for it belonged to the human nature to take upon Him the reality of our flesh, of the race of the patriarchs, and it was the work of Divine power to preach the Gospel to the world.

  Catena Aurea by Aquinas

• Mark 1:2-3

  (ubi sup.) Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he showed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, As it is written in the prophet Isaiah, Behold, &c. (ubi sup.) Or otherwise, we must understand, that, although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, The voice of one crying in the wilderness. For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, the voice of one crying in the wilderness, saying, Prepare ye the way of the Lord. But in each sentence alike, the way of the Lord to be prepared is proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens; which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh; unless he thought, that, since his memory was then ruled by the Holy Spirit, it was not without a purpose, that the name of one prophet had occurred to him instead of another. For thus whatsoever things the Holy Spirit spoke by the prophets, are implied each to have belonged to all, and all to each. (ubi sup.) But John is called an angel not by community of nature, according to the heresy of Origena, but by the dignity of his office; for angel in Greek is in Latin, nuntius, (messenger,) by which name that man is rightly called, who was sent by God, that he might bear witness of the light, and announce to the world the Lord, coming in the flesh: since it is evident that all who are priests may by their office of preaching the Gospel be called angels, as the prophet Malachi says, The lips of the priest keep knowledge, and they seek the law at his mouth, because he is the Angel of the Lord of hosts. (Mal. 2:7) (ubi sup.) But as John might be called an angel, because he went before the face of the Lord by his preaching, so he might also be rightly called a voice, because, by his sound, he preceded the Word of the Lord. Wherefore there follows, The voice of one crying, &c. For it is an acknowledged thing that the Only-Begotten Son is called the Word of the Father, and even we, from having uttered words ourselves, know that the voice sounds first, in order that the word may afterwards be heard. (ubi sup.) What he cried is revealed, in that which is subjoined, Prepare ye the way of the Lord, make his paths straight. For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord's coming to the hearts of His hearers, that the power of grace might penetrate these hearts, and the light of truth shine in them? And the paths he makes straight, when he forms pure thoughts in the soul by the word of preaching.

  Catena Aurea by Aquinas

• Mark 1:2

  Behold, I send my angel, etc. The angel is called John, not by the association of nature according to the heresy of Origen, but by the dignity of the office. For angel in Greek is called messenger in Latin. By which name, rightly, that man could be called who was sent by God to bear witness to the light (John I), and to announce to the world the Lord coming in the flesh. Nor should it be wondered at mystically that one who is greater than all born of women (Matt. XI) should be called an angel, when it is universally accepted that all who rightly perform the duty of the priestly rank can be called angels because of their duty to evangelize, as the prophet says: The lips of the priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts (Mal. II).

  On the Gospel of Mark

• Mark 1:3

  A voice crying out in the desert: Prepare the way of the Lord, etc. It is clear that the only-begotten Son is called the Word of the Father, as John attests, who says: In the beginning was the Word, and the Word was with God, and the Word was God (John 1). And we know from our speech itself that the voice sounds first, so that the word can be heard afterward. Therefore, John is called a voice by the prophet because the word precedes. Thus, the voice is said to precede the Lord's coming because through his ministry the Word of the Father is heard by men. He also cries out in the desert because he announces the consolation of redemption to the forsaken and desolate Judah. What he cries out, however, is revealed when it is added: Prepare the way of the Lord, make straight his paths. Whoever preaches true faith and good works, what else does he do but prepare the way for the Lord to enter the hearts of the listeners, so that the power of grace may penetrate, the light of truth may shine, and make straight paths for God, by forming pure thoughts in the mind through the word of good preaching? Indeed it must be noted that from the prophetic testimonies which Mark has placed, one is only found in Isaiah, while the other is found in Malachi. Yet the evangelist should not be thought to have erred or been deceitful, who says this was written in Isaiah which Isaiah did not write, but rather it should be understood that even if the words placed from Malachi are not found in Isaiah, the sense of them is found in Isaiah, and in several other places, and more clearly in what he himself added here: A voice crying out in the desert: Prepare the way of the Lord, make straight his paths. For who does not see how great the agreement is in both statements? For what Malachi said, that an angel should be sent before the face of the Lord who would prepare his way, is indeed the same as what Isaiah said, that a voice crying out should be heard in the desert, who said: Prepare the way of the Lord, make straight his paths. Because just as John could rightly be called an angel, because he preceded the face of the Lord by preaching, so he could rightly be called the voice, because he preceded the Word of God by sounding it, as was stated above. But in both statements the way of the Lord is similarly preached to be prepared. Therefore, the evangelist is not mistaken, who writes this said by Isaiah: which even if not in the same words, nevertheless he finds written by him in the same sense. However, it could have happened that in the mind of Mark writing the Gospel, Isaiah occurred instead of Malachi, as happens. But he would without any doubt correct this, at least being admonished by others who could read this while he was still living in the flesh, unless he thought that the name of another prophet occurred to his memory, which was governed by the Holy Spirit, not without reason, because the Lord ordained it to be written thus. But why the Lord ordained it so, that most useful cause should be easily thought of, namely, that it is thus hinted that all the holy prophets spoke by one spirit in wonderful agreement, which is much greater than if all the sayings of all the prophets were spoken by the mouth of one man. And therefore, whatever the Holy Spirit said through them should be undoubtedly accepted, and each one's words belong to all, and all to each one. Therefore, what has been said through Isaiah is as much Malachi's as Isaiah's, and what has been said through Malachi is as much Isaiah's as Malachi's, what need was there for Mark to correct when reading to himself what name occurred for another? And rather, following the authority of the Holy Spirit, by whom he certainly more than us felt his mind was governed, thus he would leave this written as it is? For the Lord had ordained to instruct him in this way to show us that there is such great harmony in his words among the prophets, that we should most fittingly even attribute what is found said by Malachi to Isaiah.

  On the Gospel of Mark

• Mark 1:4

  (in Marc. i. 2) It is evident that John not only preached, but also gave to some the baptism of repentance; but he could not give baptism for the remission of sinsc. For remission of sins is only given to us by the baptism of Christ. It is therefore only said, Preaching the baptism of repentance for the remission of sins; for he preached a baptism which could remit sins, since he could not give it. Wherefore as he was the forerunner of the Incarnate Word of the Father, by the word of his preaching, so by his baptism, which could not remit sins, he preceded that baptism, of penitence, by which sins are remitted.

  Catena Aurea by Aquinas

• Mark 1:4

  John was baptizing in the desert, etc. It is known by all peoples that John not only preached the baptism of repentance but also administered it to some, yet he could not grant baptism for the remission of sins. For the remission of sins is granted to us solely in the baptism of Christ. Therefore, it must be noted what is said, preaching the baptism of repentance for the remission of sins, because he could not grant the baptism that absolves sins, he preached it, so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are absolved, with his own baptism, by which sins cannot be absolved. And they were baptized by him in the Jordan River, confessing their sins. An example of confessing sins and promising a better life is given to those who desire to receive baptism, just as while Paul was preaching in Ephesus, many believers were coming confessing and proclaiming their deeds, so that, having renounced their old life, they might merit to be renewed in Christ. Hence, also, it was said to blessed Peter, when various kinds of animals were shown to him in a heavenly sheet: Rise, Peter, kill and eat (Acts X). Which is clearly to say: Kill the unbelievers from what they were before, from renunciation of sins and the promise of pious religion, and thus, having been imbued with the sacraments of the Christian faith, convert them into the members of the holy Church.

  On the Gospel of Mark

• Mark 1:5

  (ubi sup.) An example of confessing their sins and of promising to lead a new life, is held out to those who desire to be baptized, by those words which follow, confessing their sins.

  Catena Aurea by Aquinas

• Mark 1:6

  He esteemed the high priestly garment woven of gold cloth of less value than a garment made of camel's hair, girded with a leather belt. Why? Was it not that he who, by reason of a more perfect justice, had received for himself authority to preach, that he might show, even by the neglect of his ancestral right to the high priesthood, how certainly he was the herald and precursor of a more excellent high priesthood?

  Homilies on the Gospels 2.19

• Mark 1:6

  And John was clothed with camel's hair, etc. He says, with hair, not wool. One is a sign of austere clothing; the other of softer luxury. But the leather belt with which Elijah was girded is a sign of mortification. Furthermore, the following: And he ate locusts and wild honey, is fitting for an inhabitant of solitude, so that he might fulfill the necessity of human flesh, not the pleasures of food. His clothing and his diet can also suitably express the quality of his internal conduct through their significance. For he used harsher garments, just as the Lord bore witness in his praises, saying to the Jews: What did you go out into the wilderness to see? A man clothed in soft garments? Behold, those who wear soft clothing are in kings' houses (Matthew XI), because he did not foster the life of sinners with flattery, but rebuked them with the vigor of harsh exhortation, saying: O generation of vipers, who hath warned you to flee from the wrath to come (Matthew XXIII)? He had a leather belt around his loins, because he crucified his flesh with its vices and desires, which we have learned to be characteristic of those who are of Jesus Christ, as the Apostle attests. He ate locusts and wild honey, for his preaching seemed indeed sweet to the crowds, with the people imagining and all thinking in their hearts about him, whether he might be the Christ. But that opinion quickly vanished, when his listeners learned that he was not the Christ, but the precursor and prophet of Christ. For in honey there is sweetness, in locusts there is an energetic flight, but one that is quickly fleeting.

  On the Gospel of Mark

• Mark 1:6

  (ubi sup.) The dress and food of John may also express of what kind was his inward walk. For he used a dress more austere than was usual, because he did not encourage the life of sinners by flattery, but chid them by the vigour of his rough rebuke; he had a girdle of skin round his loins, for he was one, who crucified his flesh with the affections and lusts. (Gal. 5:24) He used to cat locusts and wild honey, because his preaching had some sweetness for the multitude, whilst the people debated whether he was the Christ himself or not; but this soon came to an end, when his hearers understood that he was not the Christ, but the forerunner and prophet of Christ. For in honey there is sweetness, in locusts swiftness of flight; whence there follows, And he preached, saying, there cometh one mightier than I after me.

  Catena Aurea by Aquinas

• Mark 1:6

  It says, clothed in a garment of hair, not in woollen clothes; the former is the mark of an austere garb, the latter of effeminate luxury. But the girdle of skins, with which he was girt, like Elias, is a mark of mortification. And this meat, locusts and wild honey, is suited to a dweller in the wilderness, so that his object in eating was not the deliciousness of meats, but the satisfying of the necessity of human flesh.

  Catena Aurea by Aquinas

• Mark 1:7

  (ubi sup.) Thus then John proclaims the Lord not yet as God, or the Son of God, but only as a man mightier than himself. For his ignorant hearers were not yet capable of receiving the hidden things of so great a Sacrament, that the eternal Son of God, having taken upon Him the nature of man, had been lately born into the world of a virgin; but gradually by the acknowledgment of His glorified lowliness, they were to be introduced to the belief of His Divine Eternity. To these words, however, he subjoins, as if covertly declaring that he was the true God, I baptize you with water, but he shall baptize you with the Holy Ghost. For who can doubt, that none other but God can give the grace of the Holy Ghost.

  Catena Aurea by Aquinas

• Mark 1:7

  And he preached, saying: One mightier than I is coming, etc. Among the ancients, it was customary that if one did not wish to take as a wife the one who corresponded to him, the one who would be closest by kinship would loose the shoe strap of that man. What then did Christ appear among men, except as the bridegroom of the holy Church? About whom the same John also says: He who has the bride is the bridegroom (John 3). But since men thought that John was the Christ, which the same John denies, he rightly announces himself to be unworthy to loose the strap of his shoe. As if he openly says: I am not able to uncover the footsteps of the Redeemer, because I unworthily do not assume the name of bridegroom. However, this can be understood in another way. For who does not know that shoes are made from dead animals? The incarnate Lord, coming, indeed appeared as if shod, who in his divinity assumed our mortal decay. But the mystery of this incarnation the human eye cannot penetrate. It can by no means be investigated how the Word is embodied, how the highest and life-giving Spirit is animated within the mother's womb, how he who has no beginning and exists is conceived. The strap of the shoe, therefore, is the binding of the mystery. John, therefore, is not able to loose the strap of his shoe, because even he cannot investigate the mystery of the incarnation, which he recognized through the spirit of prophecy. I baptized you with water, but he will baptize you with the Holy Spirit. John does not yet openly proclaim the Lord as God or the Son of God, but rather only a man stronger than himself. For their listeners, being still unrefined, were not yet capable of grasping such great mysteries, that the eternal Son of God, taking on man from the Virgin, was born again into the world, but they had to be gradually introduced through the recognition of glorified humanity to faith in divine eternity. However, in a certain hidden and veiled manner, he declares this one to be the true God, while confirming that he will baptize with the Holy Spirit. For who can doubt that no other than God can give the grace of the Holy Spirit? But as time went on, when he saw that his listeners were more capable of understanding, he also openly preached him as the Son of God, saying: "But he who sent me to baptize with water said to me: Upon whom you see the Spirit descending and remaining, this is he who baptizes with the Holy Spirit. And I have seen and have testified that this is the Son of God." We are baptized by the Lord in the Holy Spirit, not only when on the day of baptism we are washed in the font of life for the remission of sins, but also daily when we are kindled by the grace of the same Spirit to do the things pleasing to God.

  On the Gospel of Mark

• Mark 1:8

  (ubi sup.) Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God.

  Catena Aurea by Aquinas

• Mark 1:9

  And it came to pass in those days, etc. The Savior received baptism from John for three reasons. First, because He was born a man, He might fulfill all righteousness and humility of the law. Second, that by His baptism He might approve the baptism of John. Third, that sanctifying the water of Jordan, through the descent of the dove, He might show the coming of the Holy Spirit in the washing of believers.

  On the Gospel of Mark

• Mark 1:9

  (in Marc. i. 4) He was baptized, that by being baptized Himself He might show His approval of John's baptisme, and that, by sanctifying the waters of Jordan through the descent of the dove, He might show the coming of the Holy Ghost in the laver of believers.

  Catena Aurea by Aquinas

• Mark 1:10

  (ubi sup.) 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.

  Catena Aurea by Aquinas

• Mark 1:10

  (ubi sup.) 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 show us that He looks out for simple hearts, and deigns not to dwell in the minds of the wicked.

  Catena Aurea by Aquinas

• Mark 1:10

  The image of a dove is placed before us by God so that we may learn the simplicity favored by him. So let us meditate on the nature of the dove, that from each one of its features of innocence we may learn the principles of a more becoming life. The dove is a stranger to malice. So may all bitterness, anger and indignation be taken away from us, together with all malice. The dove injures nothing with its mouth or talons, nor does it nourish itself or its young on tiny mice or grubs, as do almost all smaller birds. Let us see that our teeth are not weapons and arrows.

  Homilies on the Gospels 1.12

• Mark 1:10

  (in Marc. i. 4) 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; (Ezek. 1.) or this 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.

  Catena Aurea by Aquinas

• Mark 1:10

  And immediately ascending out of the water He saw the heavens opened, etc. The mystery of the Trinity is demonstrated in the baptism of the Lord. The Lord is baptized, the Spirit descends in the form of a dove, and the voice of the Father bearing witness to the Son is heard. The heavens are opened, not by the unbinding of elements, but by spiritual eyes, with which Ezekiel too at the beginning of his book recalls them as opened. Also, a dove sat upon Jesus' head, lest anyone should think that the voice of the Father was made to John, and not to the Lord. Rightly did it say: And the Spirit like a dove descending, and added, and remaining on Him. For this indeed is the special gift conferred upon the Mediator of God and men, that the Holy Spirit, once filling Him, should never depart but remain perpetual in Him. For to His faithful, for the performance of notable virtues and miracles, the grace of the Spirit is sometimes given, sometimes withdrawn. Yet it is never absent to them for the work of piety and justice, for maintaining the love of God and neighbor. Hence of that Spirit it is promised, the Lord saying to them: You know Him because He will remain with you and be in you (John 14). But in the Lord particularly, the Spirit remains always, not as in His elect according to the measure of faith, but as John says: We have seen His glory, the glory as of the Only Begotten of the Father, full of grace and truth (John 1). But the Spirit remains in Him, not from the time only when He was baptized in the Jordan, but rather from the time when He was conceived in the virginal womb. For that the Spirit appeared to descend upon Him at His baptism was a sign of the spiritual grace to be conferred upon us in baptism, to those regenerated from water and the Spirit for the remission of sins, the fuller grace of the same Spirit is customarily given by the heavenly imposition of the bishop's hand. Also, the fact that He saw the heavens opened after baptism, was done for our benefit, by which the gate of the heavenly kingdom is opened through the washing of the regenerating water, which was closed to the whole human race, with cherubim and a flaming sword interposed, when the first parents sinned and were driven from paradise. For this flame is quenched for each faithful person, when he is dipped into the vital waters. He is reconciled to the angelic spirits, when he returns to the peace of his Creator, so that if he keeps the sacraments of faith with a pure heart and body, he may soon, loosed from the flesh, enter the heavenly kingdom. Otherwise, how then were the heavens opened to the Lord, who, when He became man and dwelt with us on earth, equally contained heaven and earth by divine power? But also, the paternal voice was revealed from heaven: You are My beloved Son, in You I am well pleased, not teaching the Son what He did not know, but showing to us what we should believe: that He who came to be baptized with others by John was indeed the true Son of God; not only the Lord of John but of the whole world, and therefore truly able to baptize in the Holy Spirit. The same voice also taught us that by the water of purification and the Spirit of sanctification we could be made sons of God. For as many as received Him, He gave them power to become sons of God (John 1). Also, the Holy Spirit descended in the form of a dove, because it is a very simple animal, and alien to the malice of gall, to figuratively suggest to us that He seeks simple hearts, and does not deign to dwell in impure minds, as was Simon to whom Peter said: You have neither part nor lot in this matter; for I see that you are in the gall of bitterness and in the bond of iniquity (Acts 8).

  On the Gospel of Mark

• Mark 1:11

  (ubi sup.) 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 shown 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.

  Catena Aurea by Aquinas

• Mark 1:11

  (ubi sup.) 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 showed, that He Himself, who came to John to be baptized with the others, 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 shows to us what we ought to believe.

  Catena Aurea by Aquinas

• Mark 1:12

  And immediately the Spirit drove him out into the desert, etc. Similarly, Matthew, after describing the Lord's baptism and the voice from the heavens saying, "This is my beloved Son, in whom I am well pleased," immediately added: "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" (Matt. IV). However, lest anyone come into doubt as to by which spirit he was led or driven into the desert, Luke first wrote that Jesus, full of the Holy Spirit, returned from the Jordan; and then he added: "And was led by the Spirit into the desert," so that it might not be thought that the unclean spirit had prevailed against him, who, full of the Holy Spirit, went about where he wished and did what he wished. The forty days and nights during which he was tempted represent the entire time of this age, during which his members, namely, the holy Church, are never ceased to be tempted. For the world is divided into four parts, in which we serve the Lord. There are also ten commandments, by whose observance we, serving the Lord, strive against the unceasing malice of the enemy. Ten times four make forty. Therefore, the whole time of our military service is aptly contained in the number of forty days and nights. Thus, the Lord, after being baptized, is driven by the Spirit into the desert and is tempted by Satan, to provide a model of life for his faithful, who, after the remission of sins received in baptism, should not only be prepared to perform works of virtue, but also to endure persecution for righteousness' sake. He thus withdraws into the desert to teach us to forsake the allurements of the world and the company of the wicked, and to serve the divine commandments in all things. He is tempted alone by the devil to signify that all who desire to live piously in Christ suffer persecution, and that through many tribulations we must enter the kingdom of God (Acts XIV). He is tempted for forty days and forty nights to indicate that as long as we live here serving the Lord, whether favorable times entice us (which corresponds to the days), or adversities strike us (which corresponds to the figures of the night), the adversary, who walks through the whole world, is always present attempting to hinder our journey. And he was with the wild beasts, and the angels ministered to him. He dwells among the beasts as a man, but uses the ministry of angels as God. So too, when we, in the desert of holy conversation, endure the bestial behaviors of men with a pure mind, we merit the ministry of angels, by whose service we are transferred from the body to eternal joys in heaven.

  On the Gospel of Mark

• Mark 1:12-13

  (in Marc. i. 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, (Luke 4:12) 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. (ubi sup.) 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; (2 Tim. 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 show 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. There follows, and he was with the wild beasts. (ubi sup.) 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.

  Catena Aurea by Aquinas

• Mark 1:14-15

  (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. (ubi sup.) 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; (John 2:11) and afterwards, for John was not yet cast into prison. (John 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. (ubi sup.) 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.

  Catena Aurea by Aquinas

• Mark 1:14

  After John had been arrested, Jesus came into Galilee, preaching the Gospel of the kingdom of God, etc. With John having been arrested, it was appropriate that he himself began to preach. With the law ceasing, consequently the Gospel arises. If, however, the Savior preaches the same things which John the Baptist had previously said, he shows himself to be the son of the same God, of whom that one is a prophet. Let no one think, however, that the tradition of John into prison happened immediately after the forty-day fast and the temptation of the Lord. For anyone who has read the Gospel of John will find that before his arrest the Lord both taught and performed many miracles. After all, you have in his Gospel: "This beginning of miracles Jesus did in Cana of Galilee" (John 2). And again: "For John was not yet cast into prison" (John 3). They say, moreover, that when John read the books of Matthew, Mark, and Luke, he indeed approved of the text of the history and confirmed them as speaking the truth, but maintained that they narrated the history of only one year, in which he also suffered, after the imprisonment of John. Therefore, passing over the year whose events had been expounded by the three, he narrated the deeds of the previous time, before John was shut up in prison, as it will be clear to those who carefully read the four volumes of the Gospels. This matter also resolves the discordance that seemed to be with John compared to the others. When Mark had stated that Jesus came into Galilee preaching the Gospel of the kingdom of God, he added and said: And saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the Gospel." The time is fulfilled, he says. Namely, that which the Apostle says: "But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem those who were under the law" (Galatians 4). Therefore, the times are fulfilled, repent. How long it has been since this has been proclaimed, and may it someday be heard: The times are fulfilled, and the kingdom of God has drawn near! Repent and believe in the Gospel. Renounce dead works, believe in the living God. What does it profit to believe without good works? It was not the merit of good works that brought you to faith, but faith begins, so that good works might follow.

  On the Gospel of Mark

• Mark 1:16

  And passing along the Sea of Galilee, He saw Simon and Andrew, etc. These were the first to be called to follow the Lord. Fishermen and unlearned men are sent to preach, so that the faith of believers would not be thought to rest in human eloquence and learning but in the power of God. It is possible, however, to ask how He called the fishermen two by two from their boats: first Peter and Andrew, then moving a little further, the other two sons of Zebedee, as Matthew and Mark recount, while Luke says their two boats were filled with that great catch of fish, and he mentions James and John, the sons of Zebedee, as Peter's partners called to help, when they could not pull in the nets due to the fullness, and all marveled at the multitude of fish that had been caught, and He said only to Peter: Fear not, from henceforth thou shalt catch men (Luke 5), yet they followed Him with their boats drawn up on land. From this, it is understood that what Luke suggests first happened indeed, and that they were not yet called by the Lord at that time, but it was only foretold to Peter that he would catch men. This was not said as if he would never catch fish again. For after the Lord's resurrection, we read that they went fishing. It was said, therefore, that henceforth he would catch men, not that he would no longer catch fish. Thus, according to Luke, we understand they went back to fishing customarily, so that later what Matthew and Mark recount happened, when He called them two by two, and He commanded them to follow Him, first the two of Peter and Andrew, then the two sons of Zebedee. For then, without dragging their boats to shore as if preoccupied with returning, they followed Him as one who called and commanded them to follow. And they entered Capernaum; and immediately on the Sabbath, He entered the synagogue and taught them. That He frequented the very gifts of His teaching and healing on the Sabbaths, He teaches that He is not under the law but above the law, who also came to fulfill the same law, not to dissolve it; not to choose the Jewish Sabbath, on which it was neither permitted to kindle a fire nor to move hand or foot, but the true Sabbath, and the rest beloved to the Lord, if we dedicate ourselves to the salvation of souls, abstaining from servile work, that is, from all illicit actions.

  On the Gospel of Mark

• Mark 1:16-20

  (ubi sup.) 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; (Luke 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 that 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.

  Catena Aurea by Aquinas

• Mark 1:17

  (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.

  Catena Aurea by Aquinas

• Mark 1:21-22

  (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)

  Catena Aurea by Aquinas

• Mark 1:22

  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. V).

  On the Gospel of Mark

• Mark 1:23-24

  And there was in their synagogue a man with an unclean spirit, etc. This is not a confession of the will, which follows the reward of confessing, but an extortion of necessity, which compels the guilty to confess. And just as if runaway slaves, after a long time, see their master, they fear nothing but whips, so also the demons, seeing the Lord suddenly dwelling on earth, believed that he had come to judge them. The presence of the Savior is torment for demons.

  On the Gospel of Mark

• Mark 1:23-24

  (in Marc. i. 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.

  Catena Aurea by Aquinas

• Mark 1:23-24

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

  Catena Aurea by Aquinas

• Mark 1:25

  And Jesus rebuked him saying: Be silent, and come out of the man. For by the envy of the devil death entered into the world (Wisdom XII), therefore against the author of death itself, the medicine of salvation ought to work first: first the serpent's tongue, so that it may not spread poison further, be shut; then the woman, who was first seduced, be cured from the fever of carnal desire; thirdly, the man, who heard the words of his badly advising wife, be cleansed from the leprosy of his error, so that the order of restoration in the Lord may be the same as the fall in the first parents.

  On the Gospel of Mark

• Mark 1:26

  And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. Luke says of the unclean spirit that it came out of the man without harming him. Therefore, it can seem contrary, how according to Mark, he convulsed (or as some manuscripts have, threw him down), yet he did not harm him according to Luke. But Luke also says: And having thrown him in the midst, the demon went out of him, and did not harm him (Luke IV). Hence, it is understood that Mark said convulsing him, or throwing him down, in the same sense that Luke said he threw him in the midst, so that what Luke follows with, and did not harm him, is understood that this tossing and vexation of the limbs did not injure him, as demons usually exit, even tearing away or dislocating some limbs.

  On the Gospel of Mark

• Mark 1:26

  (ubi sup.) 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 from him, without hurting him. (Luke 4:35) Wherefore it is inferred that Mark meant by vexing or tearing him, what Luke expresses, 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.

  Catena Aurea by Aquinas

• Mark 1:27

  (ubi sup.) 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 showing 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. (1 John 5:20. John 17:3) It goes on, And immediately His fame spread abroad, &c.

  Catena Aurea by Aquinas

• Mark 1:27

  And they were all amazed, such that they questioned among themselves, etc. Seeing the virtue of the miracle, they marvel at the newness of the Lord's teaching, and are stirred to inquire about the things they had heard through the things they had seen. For certainly the signs that either the Lord himself did in the assumed man, or that he gave to the disciples to do, were done so that through these, faith in the Gospel of the kingdom of God, which was being preached, might be more certain, while those who promised future heavenly joys to the earthborn demonstrated heavenly and divine works on earth. Truly, the disciples conducted everything as pure men with the Lord granting. But the Lord himself singularly operated in the virtue of power and worked healings and miracles, and spoke in the world what He heard from the Father. For even before (as the Gospel testifies) he was teaching them as one having authority, and not as the scribes (Matt. VII). And now, with the crowd attesting, he commands the unclean spirits with authority, and they obey him (Mark I).

  On the Gospel of Mark

• Mark 1:29

  (in Marc. i. 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.

  Catena Aurea by Aquinas

• Mark 1:29

  And immediately, leaving the synagogue, they entered the house of Simon, etc. If we have said that the man freed from the demon signifies a mind cleansed from impure thoughts, consequently a woman afflicted with fever but cured by the command of the Lord shows the flesh restrained from the fervor of its concupiscence by the precepts of continence. For all bitterness, and wrath, and indignation, and clamor, and blasphemy (Ephesians IV), is the fury of an unclean spirit. Indeed, fornication, impurity, lust, evil concupiscence, and covetousness (which is idolatry [Ephesians V]), are to be understood as the fever of seductive flesh. And immediately they told him about her, and approaching, he lifted her up, taking her by the hand. In the Gospel of Luke, it is written that they asked him on her behalf, and standing over her, he rebuked the fever. For sometimes the Savior, when asked, sometimes voluntarily heals the sick, showing himself always to grant the prayers of the faithful against the passions of vices, and sometimes to give to them not understanding what they are asking, or to grant them what they piously ask for even if not understood, just as the Psalmist requests: Who can understand his errors? Cleanse me from secret faults, O Lord (Psalm XIX).

  On the Gospel of Mark

• Mark 1:30

  (ubi sup.) But in the Gospel of Luke it is written, that they besought him for her. (Luke 4:38.) For the Saviour sometimes after being asked, sometimes of His own accord, heals the sick, showing that He always assents to the prayers of the faithful, when they pray also against bad passions, and some times 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.

  Catena Aurea by Aquinas

• Mark 1:31

  And immediately the fever left her, and she ministered to them. It is natural for those recovering from a fever to grow weary at the onset of health and to feel the discomfort of the illness. However, the health conferred by the command of the Lord returns wholly at once. Not only does it return, but it is also accompanied by such strength that she immediately is able to minister to those who helped her, and, according to the laws of typology, those members that had served impurity unto iniquity to bear fruit unto death, now serve righteousness unto eternal life.

  On the Gospel of Mark

• Mark 1:31

  (in Marc. i. 6, 8) 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. The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength, that she is able to 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 its concupiscence by the precepts of continence.

  Catena Aurea by Aquinas

• Mark 1:32

  (ubi sup.) 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. (John 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.

  Catena Aurea by Aquinas

• Mark 1:32

  But when evening had come and the sun had set, they brought to him, etc. The setting of the sun signifies the passion and death of him who said: "As long as I am in the world, I am the light of the world" (John IX). And when the sun sets, more demoniacs than before, more sick are healed. Because while temporarily living in the flesh, he taught a few Jews, but after the defeat of the kingdom of death, he transmitted the gifts of faith and salvation to all the peoples of the world. To whom the Psalmist sings as if to the heralds of life and light: "Prepare the way for him who rides upon the sunset" (Psalm LXVII). For the Lord ascends over the sunset, because from where he lay in suffering, from there he manifested his greater glory by rising.

  On the Gospel of Mark

• Mark 1:34

  And he cast out many demons, etc. Luke writes more openly about these things: "Indeed, demons were coming out of many, crying out and saying: 'You are the Son of God.' And he rebuking them, would not allow them to speak, because they knew him to be the Christ" (Luke IV). Therefore the demons confessed the Son of God; and they knew him to be the Christ, because the devil knew him as a man fatigued by a forty-day fast, but could not ascertain by temptation whether he was also the Son of God; now through the power of signs he either understood or rather suspected he was the Son of God. He did not persuade the Jews to crucify him because he thought he was neither Christ nor the Son of God, but because he did not foresee that he would be damned by his death. Indeed, the Apostle says about this mystery hidden from ages that none of the rulers of this age knew it. For if they had known, they would never have crucified the Lord of glory (1 Cor. II). But the Psalmist makes clear why the Lord prevents demons from speaking, saying: "To the sinner, however, God said: Why do you declare my statutes and take my covenant in your mouth? You have hated discipline" (Psalm XLIX), and so on. Lest anyone following the preacher hears the errant. For the devil is an evil teacher, who often mixes falsehood with truth, so as to cover the testimony of deceit with the appearance of truth.

  On the Gospel of Mark

• Mark 1:34

  (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. 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.

  Catena Aurea by Aquinas

• Mark 1:35

  (ubi sup.) Again mystically if by the setting of the sun, the death of the Saviour is intended, why should not His resurrection be intended by the returning dawn? For by its clear light, He went far into the wilderness of the Gentiles, and there continued praying in the person of His faithful disciples, for He aroused their hearts by the grace of the Holy Spirit to the virtue of prayer.

  Catena Aurea by Aquinas

• Mark 1:35

  And rising very early in the morning, he went out to a deserted place, etc. If the setting sun expresses the death of the Savior, why should not his resurrection be indicated by the returning dawn? With the light having appeared, he went to the desert of the nations, and there he prayed among his faithful ones, for he stirred their hearts to the power of prayer through the grace of his Spirit. And he was preaching in their synagogues and throughout all Galilee, and casting out demons. In this preaching, which he describes him as having had throughout all Galilee, is also understood that sermon held on the mount, which Matthew commemorates. For Mark follows thus:

  On the Gospel of Mark

• Mark 1:40

  (in Marc. i. 7) After that the serpent-tongue of the devils was shut up, and the woman, who was first seduced, cured of a fever, in the third place, the man, who listened to the evil counsels of the woman, is cleansed from his leprosy, that the order of restoration in the Lord might be the same as was the order of the fall in our first parents; whence it goes on: And there came a leper to him, beseeching him.

  Catena Aurea by Aquinas

• Mark 1:40

  And there came to him a leper beseeching him, etc. Concerning this leper who was cleansed, it connects that he should be understood as the one whom Matthew mentions as being cleansed when the Lord came down from the mountain after that discourse. For thus Matthew says: When he had come down from the mountain, great crowds followed him (Matt. VIII). And behold, a leper came and worshipped him, saying: Lord, if you will, you can make me clean, etc. And because the Lord said: I have not come to destroy the law, but to fulfill it (Matt. V), he who was excluded by the law, presuming to be cleansed by the power of the Lord, judged that grace exists not from the law but above the law, which could wash away the stain of the leper. However, just as the authority of power is declared in the Lord, so in him is the constancy of faith. He fell on his face, which is an act of humility and shame, as everyone should be ashamed of the blemishes of his life; but shame did not suppress confession. He showed his wound, requested a remedy, and it is a confession full of religion and faith. If you will, he says, you can make me clean. He attributed the power to the will of the Lord. But concerning the will of the Lord, he did not doubt not as one incredulous in piety but as one conscious of his own foulness, he did not presume. However, Jesus, moved with compassion, stretched forth his hand and touched him, and said to him: I will, be clean. And when he had said it, immediately the leprosy departed from him, and he was cleansed. There is nothing intermediate between the work of God and the command, because the work is in the command. Finally, he spoke, and they were made (Ps. XXXII). You see, therefore, that it cannot be doubted that the will of God is power? Therefore, if his will is power, they who assert the unity of will, assuredly assert the unity of power. Therefore, as one who has the power of healing, and the authority of commanding, he does not avoid the testimony of working. For he says 'I will' because of Photinus, he commands because of Arius, he touches because of Manichaeus. And indeed the law prohibits touching lepers; but since the Lord is the lawgiver, he does not obey the law but makes the law. Therefore, he did not touch because he could not cleanse without touching, but to prove that he was not subject to the law. He did not fear contamination as humans do, but because he could not be defiled who was liberating others, the leprosy flees at the touch of the Lord, which used to contaminate the one touching. Together with this wonder, he healed in the same manner in which he had been entreated. If you will, you can make me clean. He says, I will, be clean. You have the will, you also have the effect of piety. Therefore, (contrary to what many Latins think) it should not be joined and read "I will to make you clean," but separated, so that first he says 'I will', then he commands, 'be clean.'

  On the Gospel of Mark

• Mark 1:40

  (in Marc. i. 9) And because the Lord said that He came not to destroy the Law but to fulfill, (Matt. 5:17) he who was excluded by the Law, inferring that he was cleansed by the power of the Lord, showed that that grace, which could wash away the stain of the leper, was not from the Law, but over the Law. And truly, as in the Lord authoritative power, so in him the constancy of faith is shewn; for there follows, Lord, if thou wilt, thou canst make me clean. He falls on his face, which is at once a gesture of lowliness and of shame, to show that every man should blush for the stains of his life. But his shame did not stifle confession; he showed his wound, and begged for medicine, and the confession is full of devotion and of faith, for he refers the power to the will of the Lord.

  Catena Aurea by Aquinas

• Mark 1:41

  (ubi sup.) Another reason why He touched him, was to prove that He could not be defiled, who freed others from pollution. At the same time it is remarkable, that He healed in the way in which He had been begged to heal. If thou will, says the leper, thou canst make me clean. I will, He answered, behold, thou hast My will, be clean; now thou hast at once the effect of My compassion.

  Catena Aurea by Aquinas

• Mark 1:41

  (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.

  Catena Aurea by Aquinas

• Mark 1:41

  (ubi sup.) Moreover, he doubted of the will of the Lord, not as disbelieving His compassion, but, as conscious of his own filth, he did not presume. It goes on; But Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will, be thou clean. It is not, as many of the Latins think, to be taken to mean and read, I wish to cleanse thee, but that Christ should say separately, I will, and then command, be thou clean.

  Catena Aurea by Aquinas

• Mark 1:42

  (ubi sup.) For there is no interval between the work of God and the command, because the work is in the command, for He commanded, and they were created. (Ps. 148:5) There follows: And he straitly charged him, and forthwith, &c. See thou tell no man.

  Catena Aurea by Aquinas

• Mark 1:43

  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.

  On the Gospel of Mark