Chapter 1

Chapter One Mk. 1:1. The beginning of the Gospel of Jesus Christ, the Son of God, Mk. 1:2. As it is written in the prophets: Behold, I send My Angel before Your face, who will prepare Your way before You. Mk. 1:3. A voice crying in the wilderness: prepare the way of the Lord, make His paths straight. 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. 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. "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. Mk. 1:4. John appeared, baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins. Mk. 1:5. And all the land of Judea and the inhabitants of Jerusalem went out to him, and all were baptized by him in the river Jordan, confessing their sins. 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. Mk. 1:6. And John wore clothing of camel's hair and a leather belt on his loins, and ate locusts and wild honey. 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. Mk. 1:7. And he preached, saying: There comes after me One mightier than I, the strap of whose sandals I am not worthy to stoop down and loose; Mk. 1:8. I baptized you with water, but He will baptize you with the Holy Spirit. 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. Mk. 1:9. And it came to pass in those days, Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. Mk. 1:10. And when He came up out of the water, immediately John saw the heavens being torn open and the Spirit, like a dove, descending upon Him. Mk. 1:11. And a voice came from heaven: You are My beloved Son, in Whom is My good pleasure. 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. 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. 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. And the heavens are opened so that we might know that they are opened for us also when we are baptized. Mk. 1:12. Immediately after that, the Spirit leads Him into the wilderness. Mk. 1:13. And He was there in the wilderness forty days, being tempted by Satan, and was with the wild beasts; and the Angels ministered to Him. 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. 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. Mk. 1:14. After John was delivered up, Jesus came into Galilee, preaching the Gospel of the Kingdom of God Mk. 1:15. and saying, "The time is fulfilled, and the Kingdom of God is at hand: repent and believe in the Gospel." 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. 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. Mk. 1:16. Walking along the Sea of Galilee, He saw Simon and Andrew, his brother, casting nets into the sea, for they were fishermen. Mk. 1:17. And Jesus said to them: Follow Me, and I will make you become fishers of men. Mk. 1:18. And they immediately left their nets and followed Him. Mk. 1:19. And going on from there a little farther, He saw James the son of Zebedee and John his brother, who were also in the boat mending their nets; Mk. 1:20. And immediately He called them. And they, leaving their father Zebedee in the boat with the hired servants, followed Him. 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. 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. Mk. 1:21. And they come to Capernaum; and straightway on the sabbath He entered into the synagogue and taught. Mk. 1:22. And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes. 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. And the Lord taught reprovingly, not with flattery, as the Pharisees did: He urged people to do good, and threatened the disobedient with punishment. Mk. 1:23. A man with an unclean spirit was in their synagogue, and he cried out: Mk. 1:24. Let us alone! What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy One of God. Mk. 1:25. Jesus rebuked him, saying: Be silent and come out of him. Mk. 1:26. And the unclean spirit, having convulsed him and cried out with a loud voice, came out of him. Mk. 1:27. And all were amazed, so that they questioned among themselves, saying: What is this? What new teaching is this, that He commands even the unclean spirits with authority, and they obey Him? Mk. 1:28. And immediately His fame spread throughout all the surrounding region of Galilee. 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. 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. Mk. 1:29. And forthwith, when they had come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. Mk. 1:30. The mother-in-law of Simon lay sick with a fever; and at once they told Him about her. Mk. 1:31. Coming to her, He raised her up, taking her by the hand; and the fever immediately left her, and she began to serve them. 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[...]. Mk. 1:32. When evening came, when the sun had set, they brought to Him all the sick and demon-possessed. Mk. 1:33. The entire city gathered at the doors. Mk. 1:34. He healed many who were suffering from various diseases; cast out many demons, and did not allow the demons to speak, because they knew that He was the Christ. 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. 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. Mk. 1:35. And in the morning, having risen very early, He went out and withdrew to a deserted place, and there He prayed. Mk. 1:36. Simon and those who were with him followed after Him. Mk. 1:37. And when they found Him, they say to Him: everyone is seeking You. Mk. 1:38. He says to them: Let us go into the nearby villages and cities, so that I may preach there also, for I came for this purpose. Mk. 1:39. And He was preaching in their synagogues throughout all Galilee and casting out demons. 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. 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. 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. Mk. 1:40. A leper comes to Him and, beseeching Him and falling on his knees before Him, says to Him: if You will, You can make me clean. Mk. 1:41. Jesus, moved with compassion toward him, stretched out His hand, touched him, and said to him: I will; be cleansed. Mk. 1:42. After this word the leprosy immediately left him, and he became clean. 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. Mk. 1:43. And having sternly warned him, immediately sent him away Mk. 1:44. And He said to him: See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them. Mk. 1:45. But he, going out, began to proclaim and spread the story of what had happened, so that Jesus could no longer openly enter the city, but was outside in deserted places. And they came to Him from every direction. 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. 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. 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.