Theophylact of Ohrid

In his own words on Mark

• Mark 1:1

  John, the last of the prophets, is presented by the evangelist as the beginning of the Gospel of the Son of God, because the end of the Old is the beginning of the New Testament.

  Commentary on Mark

• Mark 1:1

  The Gospel According to St. Mark was written ten years after the Ascension of Christ. This Mark was a disciple of Peter, whom Peter calls his son, that is, his spiritual son. He was also called John (Acts 12:12), and the nephew of Barnabas (Col. 4:10), and the companion of Paul (Philemon 24). But eventually he accompanied Peter the most, and was with him in Rome. The believers in Rome begged Mark not only to preach orally, but also to give them a written account of Christ's life. He agreed, and composed it immediately. God revealed to Peter that Mark had written this Gospel, and when he saw it, Peter confirmed its truth, and sent Mark as bishop to Egypt. There Mark preached and established the Church in Alexandria, enlightening all those in that sunny land to the south. The character of this Gospel, therefore, is unclouded and clear, containing nothing that is hidden. Mark's Gospel agrees with Matthew's in every respect, except that Matthew goes into greater detail. And while Matthew begins with the Nativity of the Lord according to the flesh, Mark begins with the prophet and forerunner John. Therefore, though it may appear incomprehensible, some have given this understanding of the four Evangelists: God, Who sits upon the four-faced Cherubim, as Scripture says (see Ezekiel 1:10, 10:14; also Rev. 4:7) gave us the Gospel which likewise appears in four forms, but is held together by one Spirit. Just as one of the Cherubim had the face of a lion, and another the face of a man, and another the face of an eagle, and another the face of a bullock, so it is with the preaching of the Gospel. The Gospel of John has the face of a lion, for the lion is royal and princely; and John began his Gospel with the royal and lordly dignity of the divine Word, saying, In the beginning was the Word, and the Word was God. But the Gospel of Matthew is in the likeness of a man, for it begins with the Nativity according to the flesh and the incarnation of the Word. The Gospel of Mark is likened to an eagle, for it begins with the prophet and forerunner John. And the prophetic gift, by which one can foresee and keenly perceive things that are a great way off, is like an eagle. For it is said that the eagle is the most keen sighted of all the animals, and can even gaze at the sun without shutting its eyes. The Gospel of Luke is like the bullock, because it begins with the priestly service of Zacharias, in the course of which he made sacrifice for the sins of the people, sacrificing a bullock. But Mark begins his Gospel by describing the way of life of the Forerunner. Listen then to what he says.

  Preface to the Four Gospels

• Mark 1:2-3

  The Forerunner of Christ, therefore, is called an angel, on account of his angelic life and lofty reverence. Again, where he says, Before thy face, it is as if he said, Thy messenger is near thee: whence is shown the intimate connection of the Forerunner with Christ; for those walk next to kings, who are their greatest friends. There follows, Who will prepare thy way before thee. For by baptism he prepared the minds of the Jews to receive Christ. Or, the way is the New Testament, and the paths are the Old, because it is a trodden path. For it was necessary to be prepared for the way, that is, for the New Testament; but it was right that the paths of the Old Testament should be straightened.

  Catena Aurea by Aquinas

• Mark 1:2

  As for the testimony concerning the Forerunner, it is taken from two prophets — from Malachi: "Behold, I send My messenger, and he shall prepare the way before Me" (Mal. 3:1), and from Isaiah: "The voice of one crying in the wilderness" (Isa. 40:3) and so forth. These are the words of God the Father to the Son. He calls the Forerunner an Angel on account of his angelic and nearly bodiless life and on account of his announcing and pointing out the coming Christ. John prepared the way of the Lord, making ready the souls of the Jews through baptism for the reception of Christ. "Before Thy face" means that Thy Angel is close to Thee. By this is signified the kinship of the Forerunner to Christ, since before kings as well it is chiefly relatives who are honored.

  Commentary on Mark

• Mark 1:3

  "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. For the way, that is, for the New Testament, they had to prepare themselves, and the paths of the Old they had to make straight, for although in ancient times they had received them, afterwards they turned aside from their paths and went astray.

  Commentary on Mark

• Mark 1:4

  The baptism of John had not remission of sins, but only brought men to penitence. He preached therefore the baptism of repentance, that is, he preached that to which the baptism of penitence led, namely, remission of sins, that they who in penitence received Christ, might receive Him to the remission of their sins.

  Catena Aurea by Aquinas

• Mark 1:4

  John's baptism did not have the remission of sins, but introduced only repentance for the people. But how then does Mark say here: "for the forgiveness of sins"? To this we answer that John preached the baptism of repentance. And to what did this preaching lead? To the remission of sins, that is, to the baptism of Christ, which already contained within itself the remission of sins as well. When we say, for example, that so-and-so came before the king, commanding that food be prepared for the king, we mean that those who carry out this command are rewarded by the king. So it is here as well. The Forerunner preached the baptism of repentance so that the people, having repented and accepted Christ, would receive the forgiveness of sins.

  Commentary on Mark

• Mark 1:6

  We have already spoken about this in the Gospel of Matthew; now we shall say only what was omitted there, namely: that John's clothing was a sign of mourning, and the prophet was showing in this way that one who repents ought to weep, since sackcloth customarily serves as a sign of lamentation; and the leather belt signified the deadness of the Jewish people. And that this clothing signified lamentation, the Lord Himself speaks of this: "We sang dirges for you, and you did not weep," calling the life of the Forerunner a lamentation, because further He says: "John came neither eating nor drinking, and they say: He has a demon" (Matt. 11:17–18). Likewise John's food, pointing here of course to abstinence, was at the same time a figure of the spiritual food of the Jews of that time, who did not eat the clean birds of heaven, that is, they did not contemplate anything lofty, but fed only on words that were elevated and directed upward, yet fell back down again. For the locust is an insect that leaps upward and then falls back to the ground again. In like manner the people also ate honey produced by bees, that is, by the prophets; but it remained with them uncultivated and was not increased by deeper study and right understanding, although the Jews thought that they understood and grasped the Scripture. They had the Scriptures as a kind of honey, but they did not labor over them and did not search them out.

  Commentary on Mark

• Mark 1:6

  Or else; The garment of camel's hair was significative of grief, for John pointed out, that he who repented should mourn. For sackcloth signifies grief; but the girdle of skins shows the dead state of the Jewish people. The food also of John not only denotes abstinence, but also shows forth the intellectual food, which the people then were eating, without understanding any thing lofty, but continually raising themselves on high, and again sinking to the earth. For such is the nature of locusts, leaping on high and again falling. In the same way the people ate honey, which had come from bees, that is, from the prophets; it was not however domestic, but wild, for the Jews had the Scriptures, which are as honey, but did not rightly understand them.

  Catena Aurea by Aquinas

• Mark 1:7

  I, He says, am not worthy to be even the lowest servant of His, one who would untie the strap, that is, the knot on the strap of His sandals. However, it is also understood this way: all who came and were baptized by John were loosed through repentance from the bonds of their sins when they believed in Christ. Thus, John loosed the straps and bonds of sin in everyone, but in Jesus he could not loose such a strap, because in Him he did not even find this strap, that is, sin.

  Commentary on Mark

• Mark 1:7

  Some persons also understand it thus; all who came to John, and were baptized, through penitence were loosed from the bands of their sins by believing in Christ. John then in this way loosed the shoe-latchet of all the others, that is, the bands of sin. But Christ's shoe-latchet he was not able to unloose, because he found no sin in Him.

  Catena Aurea by Aquinas

• Mark 1:9

  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? Without doubt, so that John might proclaim Him to the people. Since many had gathered there, He was pleased to come so that it might be witnessed before many who He is, and also in order to fulfill "all righteousness," that is, all the commandments of the Law. Since obedience to the baptizing prophet, as one sent from God, was also a commandment, Christ fulfills this commandment as well.

  Commentary on Mark

• Mark 1:10

  The Spirit descends not because Christ had need of this (for by nature He abides in Him), but so that you might know that the Holy Spirit descends upon you also at baptism. And the heavens are opened so that we might know that they are opened for us also when we are baptized.

  Commentary on Mark

• Mark 1:11

  At the descent of the Holy Spirit, the testimony was immediately spoken as well. Since the Father spoke from above, "You are My Son," then, lest the hearers suppose that He was speaking of John, the Spirit descends upon Jesus, showing that this was said of Him.

  Commentary on Mark

• Mark 1:12

  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.

  Commentary on Mark

• Mark 1:13

  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. All of this is set forth more fully in the Gospel of Matthew.

  Commentary on Mark

• Mark 1:14-15

  And to show us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them. Or else, the Lord means that the time of the Law is completed; as if He said, Up to this time the Law was at work; from this time the kingdom of God will work, that is, a conversation according to the Gospel, which is with reason likened to the kingdom of heaven. For when you see a man clothed in flesh living according to the Gospel, do you not say that he has the kingdom of heaven, which is not meat and drink, but righteousness and peace and joy in the Holy Ghost? (Rom. 14:17) The next word is, Repent.

  Catena Aurea by Aquinas

• Mark 1:14

  Hearing that John had been delivered into prison, Jesus withdraws into Galilee, in order to show us as well that we must not throw ourselves into temptations, but avoid them, and when we fall into them, endure them.

  Commentary on Mark

• Mark 1:15

  Christ preaches, it would seem, the same thing as John, namely: "repent" and "the Kingdom of God has drawn near." But in reality it is not the same thing: John says "repent" in order to turn people away from sins, while Christ says "repent" in order that they might depart from the letter of the Law, which is why He also added: "believe in the Gospel," for he who wishes to believe according to the Gospel has already set aside the Law. The Lord declares that "the time" of the Law "has been fulfilled." Until now, He says, the Law was in effect, but henceforth the Kingdom of God begins, the life according to the Gospel. This life is rightly presented as the "Kingdom" of Heaven, for when you see that one who lives according to the Gospel conducts himself almost as though he were bodiless, how can you not say that he already possesses the Kingdom of Heaven (where there is neither food nor drink), even though it seems to be still far off.

  Commentary on Mark

• Mark 1:16-18

  Peter and Andrew were first disciples of the Forerunner, and when they saw Jesus, to whom John had borne witness, they joined Him. Then, when John was betrayed, they sorrowfully returned again to their former occupation. So Christ calls them now a second time, for the present calling is already the second. Note that they were nourished by their own righteous labors and not by unrighteous occupations. Such men were worthy to be the first disciples of Christ. Immediately casting aside what was in their hands, they followed Him; for one must not delay, but must follow at once.

  Commentary on Mark

• Mark 1:16

  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.

  Catena Aurea by Aquinas

• Mark 1:16-20

  We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.

  Catena Aurea by Aquinas

• Mark 1:17

  Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, And Jesus said unto them, Come ye after me. Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shown to what they were called, when it is added, I will make you become fishers of men.

  Catena Aurea by Aquinas

• Mark 1:18

  For we must not allow any time to lapse, but at once follow the Lord.

  Catena Aurea by Aquinas

• Mark 1:19-20

  After these He catches James and John. And these, although they themselves were poor, nevertheless supported their aged father. But they did not leave their father because abandoning parents is a good thing, but because he wanted to hinder them from following the Lord. So you too, when your parents hinder you, leave them and follow the Good One. It is evident that Zebedee did not believe, but the mother of these apostles believed and, when Zebedee died, also followed the Lord. Note also this, that first the active life is called, and then the contemplative, for Peter is the image of the active life, because he was of an ardent character and always went ahead of the others, which is characteristic of the active life, while John, on the contrary, represents in himself the contemplative life, for he was a theologian par excellence.

  Commentary on Mark

• Mark 1:19

  After these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, And when he had gone a little farther thence, he saw James the son of Zebedee, &c.

  Catena Aurea by Aquinas

• Mark 1:20

  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.

  Catena Aurea by Aquinas

• Mark 1:21

  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.

  Commentary on Mark

• Mark 1:21-22

  Quitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, he entered into a synagogue, and taught. Wherefore there follows, And straightway on the sabbath day, having entered into the synagogue, he taught them. For for this end the Law commanded them to give themselves up to rest on the sabbath day, that they might meet together to attend to sacred reading. Again, Christ taught them by rebuke, not by flattery as did the Pharisees; wherefore it says, And they were astonished at his doctrine; for he taught them as one having power, and not as the Scribes. He taught them also in power, transforming men to good, and He threatened punishment to those who did not believe on Him.

  Catena Aurea by Aquinas

• Mark 1:22

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

  Commentary on Mark

• Mark 1:23-24

  Evil spirits are called "unclean" because they love all manner of unclean deeds. To come out of a man the demon considers "destruction" for itself. Malicious demons in general count it as suffering for themselves when they are not permitted to do evil to people. Moreover, being lovers of the flesh and accustomed to taking pleasure in matter, they endure as it were a great hunger when they do not dwell in bodies. Therefore the Lord also says that the demonic race is cast out by fasting. The unclean spirit did not say to Christ: You are holy, since many of the prophets too were holy, but said "the Holy One," that is, the Only One, Holy in His very essence.

  Commentary on Mark

• Mark 1:23-24

  For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men. There follows, I know that thou art the Holy One of God.

  Catena Aurea by Aquinas

• Mark 1:25-26

  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.

  Commentary on Mark

• Mark 1:25-26

  That they might know, when they saw it, from how great an evil the man was freed, and on account of the miracle might believe.

  Catena Aurea by Aquinas

• Mark 1:29-31

  Toward evening on the Sabbath, as was customary, the Lord went to the house of the disciples to take a meal. Meanwhile, she who was supposed to serve on this occasion was seized with a fever. But the Lord heals her, and she begins to serve them. These words let you know that you too, when God heals you from illness, should use your health for serving the saints and for pleasing God.

  Commentary on Mark

• Mark 1:30

  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.

  Catena Aurea by Aquinas

• Mark 1:31

  By this it is signified, that God will heal a sick man, if he ministers to the Saints, through love to Christ. But he has a fever who is angry, and in the unruliness of his anger stretches forth his hands to do hurt; but if reason restrains his hands, he will arise, and so serve reason.

  Catena Aurea by Aquinas

• Mark 1:32

  Because the multitude thought that it was not lawful to heal on the sabbath day, they waited for the evening, to bring those who were to be healed to Jesus. Wherefore it is said, And at even, when the sun had set.

  Catena Aurea by Aquinas

• Mark 1:32

  Not without reason was it added: "when the sun was setting." Since they thought it was unlawful to heal on the Sabbath day, they waited for the setting of the sun and only then began bringing the sick for healing.

  Commentary on Mark

• Mark 1:34

  There follows, and he healed many that were vexed with divers diseases. Or he says many, because there were some faithless persons, who could not at all be cured on account of their unfaithfulness. Therefore He healed many of those who were brought, that is, all who had faith. It goes on, and cast out many devils. Furthermore, the reason that He forbade the devils to speak, was to teach us not to believe them, even if they say true. For if once they find persons to believe them, they mingle truth with falsehood.

  Catena Aurea by Aquinas

• Mark 1:34

  He healed "many," it says instead of "all," because all constitute many; or: He did not heal all because some proved to be unbelievers who were not healed on account of their unbelief, but He healed "many" of those brought, that is, those who had faith. He did not allow the demons to speak so that, as I said, He might teach us not to believe them, even if they speak the truth. Otherwise, if they find someone fully trusting them, what will they not do, the accursed ones, mixing falsehood with truth! So also Paul forbade the divining spirit from saying: "These men are servants of the Most High God"; the Holy Man did not wish to hear testimony and witness from unclean lips.

  Commentary on Mark

• Mark 1:35

  After that the Lord had cured the sick, He retired apart. Wherefore it is said, And rising very early in the morning, he went out and departed into a desert place. By which He taught us not to do any thing for the sake of appearance, but if we do any good, not to publish it openly. It goes on, and there prayed. For He shows to us that we ought to attribute to God whatever we do well, and to say to Him, Every good gift cometh down from above, (James 1:17) from Thee. It continues: And Simon followed him, and they that were with him.

  Catena Aurea by Aquinas

• Mark 1:35

  After healing the sick, the Lord withdraws to a solitary place, teaching us by this not to do anything for show, but if we do some good deed, to hasten to conceal it. And He also prays in order to show us that everything good we do must be ascribed to God and we should say to Him: "Every good gift and every perfect gift is from above, coming down from the Father of lights" (James 1:17). Christ Himself had no need of prayer in and of Himself.

  Commentary on Mark

• Mark 1:38

  Furthermore, when the crowd sought Him and greatly desired Him, He does not give Himself over to them, although He receives this with goodwill, but goes also to others who were in need of healing and instruction. For one must not confine the work of teaching to a single place, but must scatter the rays of the word everywhere.

  Commentary on Mark

• Mark 1:38

  For He passes on to them as being more in need, since it was not right to shut up doctrine in one place, but to throw out his rays every where. It goes on: For therefore am I come.

  Catena Aurea by Aquinas

• Mark 1:39

  He also mingled action with teaching, for whilst employed in preaching, He afterwards put to flight devils. For there follows: And casting out devils. For unless Christ showed forth miracles, His teaching would not be believed; so do thou also, after teaching, work, that thy word be not fruitless in thyself.

  Catena Aurea by Aquinas

• Mark 1:39

  But see how He joins action to teaching: He preaches, and then also casts out demons. So you too must teach and at the same time do works, so that your word may not be in vain. Otherwise, if Christ had not also shown miracles, His word would not have been believed.

  Commentary on Mark

• Mark 1:40

  The leper was prudent and believed; therefore he did not say: if You ask God; but believing in Him as God, he said: "if You will." 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 asking for healing.

  Commentary on Mark

• Mark 1:40

  For he said not, If thou wilt, pray unto God, but, If thou wilt, as thinking Him very God.

  Catena Aurea by Aquinas

• Mark 1:41

  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 asking for healing.

  Commentary on Mark

• Mark 1:43

  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.

  Commentary on Mark

• Mark 1:44

  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. At the same time, the Lord commands him also to bring a gift, as those who were cleansed customarily offered: this as a testimony that He is not an opponent of the Law but, on the contrary, values it so highly that what the Law commands, He too orders to be fulfilled.

  Commentary on Mark

• Mark 1:44

  He ordered him to offer the gift which they who were healed were accustomed to offer, as if for a testimony, that He was not against the Law, but rather confirmed the Law, inasmuch as He Himself worked out the precepts of the Law.

  Catena Aurea by Aquinas

• Mark 1:45

  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.

  Catena Aurea by Aquinas

• Mark 1:45

  But on the other hand, everyone who has received a kindness ought to be grateful and thankful, even if his benefactor has no need of it. So too the leper proclaims the kindness he received, even though the Lord did not command him to do so.

  Commentary on Mark

• Mark 2:1-5

  This is not however the paralytic, whose cure is related by John, (John 5) for he had no man with him, this one had four; he is cured in the pool of the sheep market, but this one in a house. It is the same man, however, whose cure is related by Matthew (Matt. 9) and Mark. But mystically, Christ is still in Capernaum, in the house of consolation.

  Catena Aurea by Aquinas

• Mark 2:1-5

  Upon the Lord's entrance into Capernaum, many, having heard that He was in a house, gathered in hope of convenient access to Him. At this, the faith of the men who brought the paralytic was so great that they broke through the roof of the house and lowered him down. Therefore the Lord also grants him healing, seeing the faith of those who brought him or the faith of the paralytic himself. For he himself would not have allowed them to take him if he did not believe that he would be healed. However, the Lord often healed on account of the faith of the one bringing, even though the one being brought was not a believer, and conversely, He often healed on account of the faith of the one being brought, even though those bringing him did not believe. First He forgives the sins of the sick man, and then heals the illness, because the most difficult diseases for the most part arise from sins, just as in the Gospel of John the Lord also traces the illness of a certain paralytic to sins. This paralytic mentioned in John is not the same as the one mentioned now; on the contrary, these are two different people. For the one mentioned in John had no one to help him, while this one has four; the first was at the Sheep Pool, while this one is in a house; that one was in Jerusalem, while this one is in Capernaum. One can find other differences between them as well. But it must be said that the one mentioned in Matthew (Matt. 9:2-7) and here in Mark is one and the same.

  Commentary on Mark

• Mark 2:4

  But how should I be borne to Christ, if the roof be not opened. For the roof is the intellect, which is set above all those things which are within us; here it has much earth about it in the tiles which are made of clay, I mean, earthly things: but if these be taken away, the virtue of the intellect within us is freed from its load. After this let it be let down, that is, humbled. For it does not teach us to be puffed up, because our intellect has its load cleared away, but to be humbled still more.

  Catena Aurea by Aquinas

• Mark 2:5

  He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he had had faith to be healed.

  Catena Aurea by Aquinas

• Mark 2:5

  If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.

  Catena Aurea by Aquinas