Iohn (the Eremite of vvhom the Prophets) preaching penance, and liuing him self accordingly. baptizeth the people to prepare them to Christ, 7 telling them, that it is not his, but Christs Baptisme, in vvhich they shal receiue the Holy Ghost. 9 IESVS there is manifested from heauen: 12 and by and by he also goeth into the vvildernesse. 14 Beginning in Galilee, 16 after that he hath called foure Disciples, 21 he preacheth first in Capharnaum, confirming his doctrine vvith beneficial Miracles, to the great admiration of al: 35 then also (but first retiring into the vvildernes) in al the rest of Galilee, vvith like miracles.
1The beginning of the gospel of Jesus Christ, the Son of God.Principio del Vangelo di Gesù Cristo Figliuolo di Dio.THE beginning of the Gospel of IESVS CHRIST the sonne of God.Initium Evangelii Jesu Christi, Filii Dei. 2As it is written in Isaias the prophet: Behold I send my angel before thy face, who shall prepare the way before thee.Siccome sta scritto nel profeta Isaia: Ecco che io spedisco innanzi a te il mio Angelo, il quale preparerà la tua via dinanzi a te.As it is vvritten in • Esay the Prophet', (Behold I send mine Angel before thy face, vvho shal prepare thy vvay before thee,)Sicut scriptum est in Isaia propheta: Ecce ego mitto angelum meum ante faciem tuam, / qui præparabit viam tuam ante te. 3A voice of one crying in the desert: Prepare ye the way of the Lord; make straight his paths.Voce d'uno, che grida nel deserto: Preparate la via del Signore, addirizzate i suoi sentieri.A voice of one crying in the desert, Prepare ye the vvay of our Lord, make straight his pathes.Vox clamantis in deserto: / Parate viam Domini, rectas facite semitas ejus. 4John was in the desert, baptizing and preaching the baptism of penance, unto remission of sins.Fu Giovanni nel deserto a battezzare, e predicare il battesimo della penitenza per la remissione de' peccati.Iohn vvas in the desert baptizing, and preaching the baptisme of penance vnto remission of sinnes.Fuit Joannes in deserto baptizans, et prædicans baptismum pœnitentiæ in remissionem peccatorum. 5And there went out to him all the country of Judea and all they of Jerusalem and were baptized by him in the river of Jordan, confessing their sins.E tutto il paese della Giudea, e tutto il popolo di Gerusalemme andava a trovarlo, e confessando i loro peccati eran battezzati da lui nel fiume Giordano.And there vvent forth to him al the countrie of Ievvrie, and al they of Hierusalem: and vvere baptized of him in the riuer of Iordan, • confessing • their sinnes.Et egrediebatur ad eum omnis Judææ regio, et Jerosolymitæ universi, et baptizabantur ab illo in Jordanis flumine, confitentes peccata sua. 6And John was clothed with camel’s hair, and a leathern girdle about his loins: and he ate locusts and wild honey.E Giovanni era vestito di pelo di cammello, e aveva ai fianchi una cintola di cuoio, e mangiava locuste, e miele selvatico. E predicava, dicendo:And Iohn vvas • clothed vvith camels heare, and a girdle of a skinne about his loines: and he did eate locustes and vvild honie.Et erat Joannes vestitus pilis cameli, et zona pellicea circa lumbos ejus, et locustas et mel silvestre edebat. 7And he preached, saying: There cometh after me one mightier than I, the latchet of whose shoes I am not worthy to stoop down and loose.Viene dietro di me chi è più forte di me: cui non son io degno di sciogliere prostrato a terra la coreggia delle scarpe.And he preached, saying, There commeth a stronger then I after me: vvhose latchet of his shoes I am not vvorthie stouping dovvne to vnloose.Et prædicabat dicens: Venit fortior post me, cujus non sum dignus procumbens solvere corrigiam calceamentorum ejus.
8I have baptized you with water: but he shall baptize you with the Holy Ghost.Io vi ho battezzato con acqua; ma egli vi battezzerà con lo Spirito santo.I haue baptized you • vvith vvater: but he shal baptize you vvith the holy Ghost.Ego baptizavi vos aqua, ille vero baptizabit vos Spiritu Sancto. 9And it came to pass, in those days, Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.E accadde in que' giorni, che Gesù si partì da Nazaret della Galilei, e fù battezzato da Giovanni nel Giordano.And it came to passe: in those daies came IESVS from Nazareth of Galilee: and vvas baptized of Iohn in Iordan.Et factum est: in diebus illis venit Jesus a Nazareth Galilææ: et baptizatus est a Joanne in Jordane. 10And forthwith coming up out of the water, he saw the heavens opened, and the Spirit as a dove descending and remaining on him.E subito nell'uscire dall'acqua, vide aprirsi i cieli, e lo Spirito quasi colomba scendere, e posarsi sopra di lui.And forth vvith comming vp out of the vvater, he savv the heauens opened, and • the Spirit as a doue descending, and remaining on him.Et statim ascendens de aqua, vidit cælos apertos, et Spiritum tamquam columbam descendentem, et manentem in ipso. 11And there came a voice from heaven: Thou art my beloved Son; in thee I am well pleased.E una voce venne dal cielo: Tu se' il mio figliuolo diletto, in te mi sono compiaciuto.And a voice vvas made from heauen, Thou art my beloued sonne, in thee I am vvel pleased.Et vox facta est de cælis: Tu es Filius meus dilectus, in te complacui. 12And immediately the Spirit drove him out into the desert.E immediatamente lo Spirito lo spinse nel deserto.And forth vvith the Spirit droue him out into • the desert.Et statim Spiritus expulit eum in desertum. 13And he was in the desert forty days and forty nights, and was tempted by Satan. And he was with beasts: and the angels ministered to him.E stette nel deserto quaranta giorni, e quaranta notti: ed era tentato da Satana: e stava colle fiere selvatiche, ed era servito dagli Angeli.And he vvas in the desert fourtie daies, and fourtie nightes: and vvas tempted of Satan. and he vvas vvith beastes, and the Angels ministred to him.Et erat in deserto quadraginta diebus, et quadraginta noctibus: et tentabatur a Satana: eratque cum bestiis, et angeli ministrabant illi. 14And after that John was delivered up, Jesus came into Galilee, preaching the gospel of the kingdom of God,Ma dopo che Giovanni fu messo in prigione, Gesù andò nella Galilea, predicando il Vangelo del regno di Dio,And after that Iohn vvas deliuered vp, IESVS came into Galilee, preaching the Gospel of the kingdom of God,Postquam autem traditus est Joannes, venit Jesus in Galilæam, prædicans Evangelium regni Dei, 15And saying: The time is accomplished and the kingdom of God is at hand. Repent and believe the gospel:E dicendo: E compito il tempo, e si avvicina il regno di Dio: Fate penitenza, e credete al Vangelo.and saying, That the time is fulfilled, and the kingdom of God is at hand: be penitent, and beleeue the Gospel.et dicens: Quoniam impletum est tempus, et appropinquavit regnum Dei: pœnitemini, et credite Evangelio.
16And passing by the sea of Galilee, he saw Simon and Andrew his brother, casting nets into the sea for they were fishermen.E passando lungo il mare di Galilea, e vide Simone, e Andrea suo fratello, che gettavano in mare le reti (conciossiachè erano pescatori):And passing by the sea of Galilee, he savv Simon and Andrevv his brother, casting nettes into the sea (for they vvere fishers)Et præteriens secus mare Galilææ, vidit Simonem, et Andream fratrem ejus, mittentes retia in mare (erant enim piscatores), 17And Jesus said to them: Come after me; and I will make you to become fishers of men.E disse loro Gesù: Seguitemi, e farovvi pescatori d'uomini.and IESVS said to them, Come after me, and I vvil make you to become fishers of men.et dixit eis Jesus: Venite post me, et faciam vos fieri piscatores hominum. 18And immediately leaving their nets, they followed him.E subito abbandonate le reti, lo seguitarono.And immediatly leauing their nettes, they folovved him.Et protinus relictis retibus, secuti sunt eum. 19And going on from thence a little farther, he saw James the son of Zebedee and John his brother, who also were mending their nets in the ship:E andato un po' avanti, vide Giacomo figliuolo di Zebedeo, e Giovanni suo fratello, ch'erano anch'essi in barca rassettando le reti:And being gone thence a litle further, he savv Iames of Zebedee, and Iohn his brother, and them repairing their nettes in the sippe:Et progressus inde pusillum, vidit Jacobum Zebedæi, et Joannem fratrem ejus, et ipsos componentes retia in navi: 20And forthwith he called them. And leaving their father Zebedee in the ship with his hired men, they followed him.E subito li chiamò. Ed essi, lasciato il loro padre Zebedeo nella barca co' garzoni, lo seguitarono.and forthvvith he called them. And leauing their father Zebedee in the shippe vvith his hired men, they folovved him.et statim vocavit illos. Et relicto patre suo Zebedæo in navi cum mercenariis, secuti sunt eum. 21And they entered into Capharnaum: and forthwith upon the sabbath days going into the synagogue, he taught them.Ed entrarono in Cafarnaum: ed egli entrato in sabato nella sinagoga insegnava.And they enter into Capharnaum, and he forthvvith vpon the Sabboths going into the Synagogue, taught them.Et ingrediuntur Capharnaum: et statim sabbatis ingressus in synagogam, docebat eos. 22And they were astonished at his doctrine. For he was teaching them as one having power, and not as the scribes.E restavano stupefatti della sua dottrina: imperocché insegnava loro, come uno, che abbia autorità, e non come gli Scribi.And they vvere astonied at his doctrine for he vvas teaching them as hauing povver, and not as the Scribes.Et stupebant super doctrina ejus: erat enim docens eos quasi potestatem habens, et non sicut scribæ.
23And there was in their synagogue a man with an unclean spirit; and he cried out,Ed eravi nella loro sinagoga un uomo posseduto dallo spirito immondo, il quale esclamò,And there vvas in their Synagogue a man in an vncleane spirit: and he cried out,Et erat in synagoga eorum homo in spiritu immundo: et exclamavit, 24Saying: What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the Holy One of God.Dicendo: Che abbiamo noi a fare con te, o Gesù Nazareno? se' tu venuto per mandarci in perdizione? io so, chi sei. Santo di Dio.saying, what to vs and to thee IESVS of Nazareth? art thou come to destroy vs? I knovv vvho thou art, the Sainct of God.dicens: Quid nobis et tibi, Jesu Nazarene ? venisti perdere nos ? scio qui sis, Sanctus Dei. 25And Jesus threatened him, saying: Speak no more, and go out of the man.E Gesù lo sgridò, dicendo: Taci, e partiti da costui.And IESVS threatened him, saying, Hold thy peace, and goe out of the man.Et comminatus est ei Jesus, dicens: Obmutesce, et exi de homine. 26And the unclean spirit, tearing him and crying out with a loud voice, went out of him.E lo spirito immondo, dopo averlo straziato, usci, urlando forte, da lui.And the vncleane spirit tearing him, and crying out vvith a great voice, vvent out of him.Et discerpens eum spiritus immundus, et exclamans voce magna, exiit ab eo. 27And they were all amazed insomuch that they questioned among themselves, saying: What thing is this? What is this new doctrine? For with power he commandeth even the unclean spirits: and they obey him.E tutti restarono ammirati; talmente che si domandavano gli uni agli altri; Che è mai ciò? e qual nuova dottrina è questa? poiché egli comanda con autorità anche agli spiriti immondi, e lo ubbidiscono.And they marueled al, in so much that they questioned among them selues, saying, what thing is this? vvhat is this nevv doctrine? for vvith povver he commaundeth the vncleane spirits also, and they obey him.Et mirati sunt omnes, ita ut conquirerent inter se dicentes: Quidnam est hoc ? quænam doctrina hæc nova ? quia in potestate etiam spiritibus immundis imperat, et obediunt ei. 28And the fame of him was spread forthwith into all the country of Galilee.E si divolgò subito la fama di lui per tutto il paese della Galilea.And the bruite of him vvent forth in continent into al the countrie of Galilee.Et processit rumor ejus statim in omnem regionem Galilææ. 29And immediately going out of the synagogue they came into the house of Simon and Andrew, with James and John.E appena usciti della sinagoga andarono a casa di Simone, e di Andrea con Giacomo, e Giovanni.And immediatly going forth out of the Synagogue, they came into the house of Simon and Andrevv, vvith Iames and Iohn.Et protinus egredientes de synagoga, venerunt in domum Simonis et Andreæ, cum Jacobo et Joanne.
30And Simon’s wife’s mother lay in a fit of a fever: and forthwith they tell him of her.Or la suocera di Simone era allettata con febbre: e a prima giunta gli pariamo di lei.And Simons vviues mother lay in a fit of a feuer: and forthvvith they tel him of her.Decumbebat autem socrus Simonis febricitans: et statim dicunt ei de illa. 31And coming to her, he lifted her up, taking her by the hand; and immediately the fever left her, and she ministered unto them.Ed egli accostatoci ad ossa, e presala per mano, l'alzò: e subito lasciolla la febbre, ed ella si mise a servirli.And comming neere he lifted her vp taking her by the hand: and incōtinent the ague left her, and she ministred vnto them.Et accedens elevavit eam, apprehensa manu ejus: et continuo dimisit eam febris, et ministrabat eis. 32And when it was evening, after sunset, they brought to him all that were ill and that were possessed with devils.E fattosi sera, e tramontato il sole, gli conducevan davanti tutti i malati, e gl'indemoniati.And vvhen it vvas euening after sunne set, they brought to him al that vvere il at ease and that had deuils.Vespere autem facto cum occidisset sol, afferebant ad eum omnes male habentes, et dæmonia habentes: 33And all the city was gathered together at the door.E tutta la città si era affollata alla porta.And al the citie vvas gathered together at the doore.et erat omnis civitas congregata ad januam. 34And he healed many that were troubled with divers diseases. And he cast out many devils: and he suffered them not to speak, because they knew him.E curò molti afflitti da varj malori e cacciò molti demonj, e non permetteva loro di dire, che lo conoscevano.And he cured many that vvere vexed vvith diuerse diseases: and he cast out many deuils, and he suffered not them to speake that they knevv him.Et curavit multos, qui vexabantur variis languoribus, et dæmonia multa ejiciebat, et non sinebat ea loqui, quoniam sciebant eum. 35And rising very early, going out, he went into a desert place: and there he prayed.E alzatosi di gran mattina usci fuora, ed andò in un luogo solitario, e quivi stava in orazione.And rising very early, and going forth he vvent into a desert place: and there he prayed.Et diluculo valde surgens, egressus abiit in desertum locum, ibique orabat. 36And Simon and they that were with him followed after him.Ma Simone, e quelli, che si trovavan con lui, gli tenner dietro.And Simon sought after him, and they that vvere vvith him.Et prosecutus est eum Simon, et qui cum illo erant.
37And when they had found him, they said to him: All seek for thee.E trovatolo, gli dissero: Tutti ti cercano.And vvhen they had found him, they said to him, That al seeke for thee.Et cum invenissent eum, dixerunt ei: Quia omnes quærunt te. 38And he saith to them: Let us go into the neighbouring towns and cities, that I may preach there also; for to this purpose am I come.Ed egli disse loro: Andiamo per li villaggi, e per le vicine città, affinchè quivi ancora io predichi: dappoiché a questo fine sono venuto.And he saith to them, Let vs goe into the next tovvnes and cities, that I may preach there also: for to this purpose am I come.Et ait illis: Eamus in proximos vicos, et civitates, ut et ibi prædicem: ad hoc enim veni. 39And he was preaching in their synagogues and in all Galilee and casting out devils.E andava predicando nelle loro sinagoge, e per tutta la Galilea, e discacciava i demonj.And he vvas preaching in their Synagogs, and in al Galilee: and casting out deuils.Et erat prædicans in synagogis eorum, et in omni Galilæa, et dæmonia ejiciens. 40And there came a leper to him, beseeching him and kneeling down, said to him: If thou wilt thou canst make me clean.E andò a trovarlo un lebbroso, il quale raccomandandosi a lui, e inginocchiatosi gli disse: Se vuoi; tu puoi mondarmi.And a leper commeth to him beseeching him: and kneeling dovvne saith to him, If thou vvilt, thou canst make me cleane.Et venit ad eum leprosus deprecans eum: et genu flexo dixit ei: Si vis, potes me mundare. 41And Jesus, having compassion on him, stretched forth his hand and touching him saith to him: I will. Be thou made clean.E Gesù mosso a compassione, stese la sua mano, e toccandolo, disselli: Io voglio. Sii mondato.And IESVS hauing compassion on him, stretched forth his hand: and touching him, he saith vnto him, I vvil, be thou made cleane.Jesus autem misertus ejus, extendit manum suam: et tangens eum, ait illi: Volo: mundare. 42And when he had spoken, immediately the leprosy departed from him: and he was made clean.E detto che egli ebbe, spari da colui la lebbra, e fu mondato.And vvhen he had spoken, immediatly the leprosie departed from him, and he vvas made cleane.Et cum dixisset, statim discessit ab eo lepra, et mundatus est. 43And he strictly charged him and forthwith sent him away.E Gesù con rampogne subito lo cacciò via:And he threatened him, and forthvvith cast him forth.Et comminatus est ei, statimque ejecit illum,
44And he saith to him: See thou tell no one; but go, shew thyself to the high priest and offer for thy cleansing the things that Moses commanded, for a testimony to them.E gli disse: Guardati dal dir nulla chicchessia; ma va, fatti vedere al principe de' sacerdoti, e offerisci per la tua purgazione quello, che ha ordinato Mosè in testimonianza (di rispetto) per essi.and he saith to him, See thou tel no body: but goe, shevv thy self to the high priest, and offer for thy cleansing the things that Moyses commaunded, for a testimonie to them.et dicit ei: Vide nemini dixeris: sed vade, ostende te principi sacerdotum, et offer pro emundatione tua, quæ præcepit Moyses in testimonium illis. 45But he being gone out, began to publish and to blaze abroad the word: so that he could not openly go into the city, but was without in desert places. And they flocked to him from all sides.Ma quegli andatosene, cominciò a vociferare, e pubblicare il fatto; talmente che non poteva più entrare scopertamente in città; ma se ne stava fuori in luoghi solitarj, e andavano a trovarlo da tutte le parti.But he being gone forth, began to publish, and to blase abrode the vvord: so that novv he could not openly goe into the citie, but vvas abrode in desert places, and they came together vnto him from al sides.At ille egressus cœpit prædicare, et diffamare sermonem, ita ut jam non posset manifeste introire in civitatem, sed foris in desertis locis esset, et conveniebant ad eum undique.
1:1
Witham
The beginning of the Gospel. The Greek word[Ver. 1. Euaggelion, Evangelium, bonum nuncium.] and Latin derived from it, signifies the good news, or happy tidings about Christ's coming and doctrine. The word gospel is from the Saxon, God's spell, or good spell, that is God's word, or good speech. (Witham)
Some are of opinion that the termination of the first verse should be pointed with a simple comma, thus connecting it with the sequel; and the Greek text seems to favour this sentiment. According to the punctuation of the Vulgate, the first verse is merely the inscription or title.
1:2
Witham
In Isaias, the prophet. That in the ancient copies was read Isaias, and not Malachias, is confirmed by the Syriac version, and also by St. Irenaeus, Origen, St. Jerome, etc. It is also proved from an objection of Porphyrius, who says, St. Mark mistook Isaias for Malachias. In the ordinary Greek copies at present, we read in the prophets, not naming either Isaias or Malachias. The words seem taken partly out of one, and partly out of the other. These words, behold I send my angel before thy face, who shall prepare thy way before thee, are found Malachias 3:ver. 1. And the following words, a voice of one crying in the desert: prepare ye the way of the Lord, make straight his paths, are in Isaias 40:3. (Witham)
In the beginning of his gospel, St. Mark alleges the authority of the prophets, that he might induce every one, both Jew and Gentile, to receive with willingness what he here relates, as the authority of the prophets so highly respected was very great. St. John [the Baptist] is here styled an angel, on account of his angelic life, and extraordinary sanctity; but what is meant by, who shall prepare thy way, is, that St. John is to prepare the minds of the Jews, by his baptism and preaching, to receive their Messias. (Theophylactus) See in Matthew 11:10.
1:3
See Matthew 3:3.
1:4
about the year A.D. 29.
Jansenius
For the remission of sins. Some commentators think from this that the baptism of John remitted sins, though he says in another place, I baptize you with water, but there has stood one amongst you, who will baptize you with water and the Holy Ghost, to shew that he did not baptize with the Holy Ghost, without which there is no remission of sin. This apparent difficulty will be easily reconciled, if we refer this expression to the word penance, and not baptism; so that by penance their sins were to be washed away, and there were baptized to shew their detestation of their former life. (Jansenius, Concord. Evang.)
1:6
See Matthew 3:4.
Tirinus
Wild honey. Rabbanus thinks it was a kind of white and tender leaf, which, when rubbed in the hand, emitted a juice like honey. Suidas thinks it was a kind of dew, collected from leaves of trees, and was called manna. But St. Chrysostom, Theophylactus, Euthymius, and St. Isidore, with greatest probability, think it was honey collected by wild bees, in the fissures of rocks, or in the holes of decayed trees, which was insipid and unpleasant to the taste. (Tirinus)
1:7
Ven. Bede
One mightier than 1:The precursor [St. John the Baptist] does not yet openly declare our Lord to be the Son of God, but only one mightier than himself. The Jews were not prepared to receive his coming; he therefore wisely led them by degrees to the knowledge of what divine Providence had designed them; he yet secretly assures them that he is the Son of God. I have baptized you with water, but he shall baptize you with the Holy Ghost. Now it is evident that none but God can bestow upon man the grace of the Holy Ghost. (Ven. Bede)
1:9
See notes on our Saviour's baptism, Matthew 3:
That Christ was baptized by immersion, is clear from the text; for he who ascended out of the water must first have descended into it. And this method was of general use in the Church for 1300 years, as appears from the acts of councils and ancient rituals. It is imagined by some, that in the very spot of the river Jordan, where the ark stood whilst the Israelites passed over, our Lord (the ark of the covenant of grace) was baptized by St. John.
1:10
about the year A.D. 30.
Spirit. The epithet Holy is not found in most of the Greek manuscripts but it is in John 1:32-33.
1:11
Pastorini
The Greek printed copies, and some manuscripts read with St. Matthew 3:17. in whom, en o, thus St. Chrysostom, Euthymius, and Theophylactus. Some few, however, have en soi, in thee, with the Syriac and Latin text. (Pastorini)
All the Fathers cite these verses for a proof of the Trinity: the testimony of the Father speaking, of the Son receiving the testimony, of the Holy Ghost descending in the shape of a dove. (Pastorini in Matt. 3:17)
1:12
Into the desert. For the description of this desert, etc. read Maundrel's Travels, or extracts therefrom in Rutter's Evangelical Harmony. Vol. 1:p. 169.
1:13
The Greek does not express the forty nights, but we find it in St. Matthew 4:2.
1:14
about the year A.D. 31.
1:15
Theophylactus
As if he were to say: To this day the Mosaic law has been in full force, but henceforth the evangelical law shall be preached; which law is not undeservedly compared to the kingdom of God. (Theophylactus)
St. Jerome
Repent, therefore, says our Saviour, and believe the gospel; for if you believe not, you shall not understand; repent, therefore, and believe. What advantage is it to believe with good works? the merit of good works will not bring us to faith, but faith is the beginning of good works. (St. Jerome)
1:16
Theophylactus
We must observe that what St. Luke mentions, relative to the vocation of the apostles, is antecedent in point of time to what is here related by St. Mark; since it is known that these disciples on some occasions returned to their fishing, until Jesus called them to be his constant attendants. (Theophylactus)
1:24
Witham
I know who thou art. It is a common opinion, that the devil did not know for certain that Jesus was the true Son of God. Yet St. Mark's words, both in this and ver. 34, seem to signify he did know it. (Witham)
1:25
St. Chrysostom
Christ would not suffer the devils to be produced as witnesses of his divinity; the author of truth could not bear the father of lies to bear testimony of him. Hence Jesus threatened him, in order to teach us never to believe or put our trust in demons, whatever they may foretell. (St. Chrysostom)
1:26
Witham
Tearing him: not that the devil tore the poor man's limbs or body; for St. Luke 4:35. expressly tells us, that the devil hurt him not. It means no more, than that he shook him with violent agitations. (Witham)
1:27
Sandinus
It is observed by St. Justin, (Apol. 1:54.) that the discourses of Jesus were short and concise. St. Chrysostom (in hom. xlviii. in Matt.) says, that Christ here accommodated his preaching to his hearers, and to his subject. The ancients differ as to the length of time employed by Christ in the ministry of the word. It is most probable that he spent about three years in announcing to the world his heavenly doctrines. In the first year of his preaching, he seems not to have met with any great opposition; and on this account it may have been called, by the prophet Isaias, the acceptable year. (Sandinus)
What is this new doctrine? In the Greek, This new manner of instructing. See below, 14:2[Mark 4:2?], and 12:38.
1:30
Rutter
It appears from St. Mark and St. Luke, that the cure of Peter's mother-in-law and the other sick, here mentioned, happened after the preceding narrative, and probably on the same day. But St. Matthew does not observe this order; for having related that Jesus, after the sermon on the mount, entered Capharnaum, and healed the centurion's servant, he hence takes occasion to mention this and the other miracles, which he had omitted, and which Jesus had wrought at his first coming to Capharnaum. (Rutter)
1:34
St. Augustine
The devils knew that it was Christ, who had been promised for so many ages before; for they saw him perform the wonders which the prophets had foretold of him; yet they were not perfectly acquainted with his divine nature, or otherwise they never would have persecuted to death and crucified the Lord of glory. (St. Augustine)
Bible de Vence
But Christ would not permit them to declare that they knew him. (Bible de Vence)
See Luke 4:41.
1:44
Nicholas of Lyra
It was not the intention of Christ, that he should not tell any body; had that been his wish, he would easily have realized it: he spoke thus purposely, to shew us that we ought not to seek the empty praises of men. He bade him also offer the sacrifices prescribed, because the law remained in full force till the passion of Christ, in which was offered a perfect sacrifice, that did away with all the legal sacrifices. (Nicholas of Lyra)
1:2
Concordanza Mal. 3, 1.
Esa. 40, 3. the prophets
1:4
Concordanza Mt. 3, 1.
Iohns baptisme put them in hope only of remissiō of sinnes as a preparatiue to Christes Sacrament by which sinnes were indeede to be remitted. Aug. li. 5 de bapt. c. 10.
Concordanza Lu. 3, 4.
1:5
5. Confessing their sinnes.] Confession. A certaine confession of sinnes there was euen in that penance which Iohn preached, and which was made before men were baptized. Whereby it is cleere that Iohn made a preparation to the Sacrament of Penance which afterward was instituted by Christ, as wel as he did by baptizing prepare the way to Christs baptisme. Particular confession.
5. Their sinnes.] He doth not say that they confessed them selues to be sinners, which may be done by a general confession: Iohns example of penance. but that they confessed their sinnes, which is a particular confession.
Concordanza Io. 1, 15.
1:6
6. Clothed.] The Holy Ghost thought it worthy of speciall reporting how straitly this Prophete li•ed, and how he abstained from delicate meates and apparel. See M•t. c. 3.
1:8
8. With water.] Baptisme in water. Iohn with water only, Calu. 4. inst. c. 16. Christ with the Holy Ghost, not only, as the Heretikes hold, that say water is not necessary, but with water and the Holy Ghost, as it is plaine Io. 3. vnles a man be borne againe of water and the Holy Ghost, he shal not enter into the kingdom of heauen.
1:9
9. Baptized of Iohn.] The humility of Christ not disdaining his seruants baptisme. Which is an example for al faithful not to disdaine Christs Sacraments of any Priest be he neuer so simple, being by the Catholike Church lawfully called. Aug. li. 5 de bapt. c. 9.
1:10
10. The Spirit.] The B. Trinitie. Expresse mention of the B. Trinitie. the Father speaketh from heauen, the Holy Ghost appeareth in the likenesse of a doue, the Sonne also is recommended vnto vs. Ambros. li. 1 de Sacram. c. 5.
1:12
12. Desert.] Christs example of penance. Christ doing penance by long fasting, solitarinesse, and conuersing with wilde beastes, gaue example and instruction to the Church for Lent fast, and to holy Eremites of retiring them selues to the wildernesse and prayer.
Concordanza Mt. 4, 1.
Concordanza Lu. 4, 1.
1:13
THE SECOND part of this Gospel: of Christs manifestation.
1:14
Concordanza Mat. 4, 12.
Concordanza Luc. 4, 14.
1:15
He doth not preach beleefe or faith only, but penance also.
1:16
Concordanza Mat. 4, 18.
Concordanza Lu. 5, 2.
1:21
Concordanza Mat. 4, 13.
Concordanza Lu. 4, 31
1:23
Concordanza Luc. 4, 32.
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Concordanza Mat. 8, 14.
Concordanza Luc. 4. 42.
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35. Desert place.] Christ vsed very often to retire into solitary places, no doubt for our example, to teach vs that such places are best for prayer and contemplation, Solitarie contemplation. and that we should often retire our selues from worldly matters to solitary meditation of heauenly things.
1:39
Concordanza Mt. 8, 2.
Concordanza Lu. 5, 12.
1:44
Our Sauiour euen when he healed the leper by extraordinarie miraculous power, would not yet breake order, but sent the partie to the Priest.
Concordanza Leu. 14, 3.
1:1
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.16.3
… the Son of God being made the Son of man, that through Him we may receive the adoption,—humanity sustaining, and receiving, and embracing the Son of God. Wherefore Mark also says: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets.”
Origene † 254 d.C. Origen Against Celsus 2.4
… But if ye do not believe his writings, how shall ye believe My words?” Nay, even one of the evangelists—Mark—says: “The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Thy face, who shall prepare Thy way before Thee,”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.14
In addition to what we have said, there is also this to be considered about the Gospel, that in the first instance it is that of Christ Jesus, the head of the whole body of the saved; as Mark says,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 3.6
… For its author was John, than whom was none greater among them that are born of women . The end he was of the Prophets: for all the Prophets and the law were until John : but of the Gospel history he was the first-fruit. For it saith, The beginning of the Gospel of Jesus Christ, &c .: John came baptising in the wilderness
san Girolamo † 420 d.C. The Letters of St. Jerome 57.9
… Mark, the disciple of Peter, begins his gospel thus:—“The beginning of the gospel of Jesus Christ, as it is written in the prophet Isaiah: Behold I send my messenger before thy face which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 23.1
… I replied, Which Jesus do you mean? for in the Hebrew it is the name of several people. One was the son of Nun, the follower of Moses; another was the son of Josedech the high priest; again, another is spoken of as the son of David; and another is the Son of God.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.6
… as it is written in the prophet Isaiah, Behold, I send a messenger before Thy face, which shall prepare Thy way before Thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. John was in the wilderness baptizing, and preaching the baptism of repentance for the remission of sins,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.1
2. Mark, then, commences as follows: “The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophet Isaiah;” and so on, down to where it is said, “And they go into Capharnaum; and straightway on the Sabbath-day He entered into the synagogue and taught them.”
1:2
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.10.5
5. Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.14
… John is, in this respect, a type of the Old Testament, or, if we regard the connection of the New Testament with the Old, John represents the termination of the Old. For the same Mark says:
sant'Agostino d'Ippona † 430 d.C. City of God 15.23
… But the same holy Scripture affords the most ample testimony that even godly men have been called angels; for of John it is written: “Behold, I send my messenger (angel) before Thy face, who shall prepare Thy way.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.37
… And John, therefore, though the nearest to Christ in point of time, and within one year of the same age with Him, yet, while he was baptizing, went before the way of Christ who was still to come; for which reason it was said of him, "Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee."
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sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.12
… For this is He that is spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. Mark also and Luke agree in presenting this testimony of Isaiah as one referring to John.
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Tertulliano † 220 d.C. On Baptism 10
… for in that John used to preach “baptism for the remission of sins,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 20.6
6. Let no one then suppose that Baptism is merely the grace of remission of sins, or further, that of adoption; as John’s was a baptism
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… Tell me, pray, why could he not give Him? You don’t know? Then listen to the teaching of Scripture: the baptism of John did not so much consist in the forgiveness of sins as in being a baptism of repentance for the remission of sins, that is, for a future remission, which was to follow through the sanctification of Christ. For it is written,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.6
… In those days came John the Baptist, preaching in the wilderness of Judæa. Mark has not used the phrase “In those days,” because he has given no recital of any series of events at the head of his Gospel immediately before this narrative, so that he might be understood to speak in reference to the dates of such events under the terms, “In those days.”
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san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… For it is written, “John came, who baptized in the wilderness, and preached the baptism of repentance unto remission of sins.” And soon after,
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.16
… but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.” This agrees with the words in John, in which the Baptist declares himself to those sent by the Pharisees, on the subject of his baptizing with water. Mark, again, says,
san Girolamo † 420 d.C. The Letters of St. Jerome 125.7
… Yet neither his mother’s affection nor his father’s wealth could induce him to live in his parents’ house at the risk of his chastity. He lived in the desert, and seeking Christ with his eyes refused to look at anything else. His rough garb, his girdle made of skins, his diet of locusts and wild honey
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 3
… On this wise again Paul saith, “I am not meet to be called an apostle;” because of this he became even first of all. So likewise John: “I am not meet to loose the latchet of His shoe;”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.37
… for which reason it was said of him, "Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." And he himself preached, saying, "There cometh one mightier than I after me."
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.31
John the disciple does not tell us where the Saviour comes from to John the Baptist, but we learn this from Matthew, who writes: “Then cometh Jesus from Galilee to Jordan to John, to be baptized of him.” And Mark adds the place in Galilee; he says,
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.32
None of these testimonies, however, sets forth distinctly the Saviour’s exalted birth; but when the words are addressed to Him, “Thou art My Son, this day have I begotten Thee,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.4
… nor that, on the day of Pentecost, after the ascension of the Lord, when “there came a sound from heaven, as of a rushing mighty wind,” the same Trinity “sat upon each of them with cloven tongues like as of fire,” but only the Holy Spirit. Nor yet that this Trinity said from heaven, “Thou art my Son,”
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Taziano il Siro † 180 d.C. The Diatessaron 4
[42, 43] And Jesus returned from the Jordan, filled with the Holy Spirit.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.16
… Mark, again, does indeed attest the fact that He was tempted of the devil in the wilderness for forty days and forty nights; but he gives no statement of what was said to Him, or of the replies He made. At the same time, he does not fail to notice the circumstance which is omitted by Luke, namely, that the angels ministered unto Him.
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Taziano il Siro † 180 d.C. The Diatessaron 4
[42, 43] And Jesus returned from the Jordan, filled with the Holy Spirit. And immediately the Spirit took him out into the wilderness, to be tried of the devil;
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.1
… “From that time Jesus began to preach and to say, Repent ye; for the kingdom of heaven is at hand.” Mark has the following:
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.4
… for, although He was amongst the wild beasts, as it is written, yet angels ministered to Him, that you may perceive the difference between what is proper to the Incarnation, and what is proper to Sovereignty. So far as His flesh is concerned, then, He endures the assault of wild beasts; in regard of His Godhead,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
2. Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark hath declared, saying, that He “was with the wild beasts”
Pseudo-Clement The Clementine Homilies 19.2
… “It is impossible for me to deny the assertion of my Teacher. Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.9
… But that is far from being the case. Matthew says our Lord left Nazareth and came and dwelt at Capernaum on the seaside, and that from that time He began to preach, saying, “Repent ye, for the kingdom of heaven is at hand.” And Mark, starting in his narrative
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.24.10
10. Mark likewise says: “Now after that John was delivered up Jesus came into Galilee.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.17
34. Matthew’s narrative is continued thus: “Now when Jesus had heard that John was cast into prison, He departed into Galilee.” Mark states the same fact, as also does Luke,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.18
… and they came, and were baptized: for John was not yet cast into prison.” On the other hand, Matthew says: “Now when He had heard that John was cast into prison, Jesus departed into Galilee.” In like manner, Mark’s words are: “Now, after that John was put in prison, Jesus came into Galilee.”
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Taziano il Siro † 180 d.C. The Diatessaron 5
[42] [Arabic, p. 21] And from that time began Jesus to proclaim the gospel of the kingdom [43] of God, and to say, Repent ye, and believe in the gospel.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.6
… For there is a difference in thought perhaps between Simon who is found by his own brother Andrew, and who is addressed “Thou shalt be called Cephas,” and him who is seen by Jesus when walking by the sea of Galilee,
Anonymous The Teaching of Simon Cephas in the City of Rome 1
Moreover, because we were catchers of fish,
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 24
… 3 .) “This day shalt thou be with Me in Paradise.” ( Luke xxiii. 43 .) “Ye have heard that it was said by them of old time, Thou shalt not kill; but I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment.” ( Matt. v. 21, 22 .) “Come ye after Me, and I will make you fishers of men.” (
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san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
VI. Hence the aged Simeon, putting off the weakness of the flesh, and putting on the strength of hope, in the face of the law hastened to receive the Minister of the law, the Teacher
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.2
… And there was in their synagogue a man with an unclean spirit: and he cried out, saying, What have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us?” and so on, down to the passage where we read, “And He preached in the synagogues throughout all Galilee, and cast out devils.”
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sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.21
… For Mark brings in this narrative before his account of that cleansing of the leper which he would appear to have placed after the delivery of the sermon on the mount; which discourse, however, he has left unrelated. And thus, too, Luke inserts this story of Peter’s mother-in-law after an occurrence
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Syriac Version 19
… And here, at the manifestation of the Son, magic began to be destroyed, and all bonds were loosed; and the ancient kingdom and the error of evil was destroyed. Henceforward all things were moved together, and the destruction of death was devised, and there was the commencement of that which was perfected in God.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.6.6
… but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: “We know Thee who Thou art, the Holy One of God.”
Tertulliano † 220 d.C. Against Praxeas 26
… “Wist ye not,” says He, “that I must be about my Father’s business?” Satan likewise knew Him to be this in his temptations: “Since Thou art the Son of God .” This, accordingly, the devils also acknowledge Him to be: “we know Thee, who Thou art, the Holy Son of God .”
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 1.3
… For He said, ‘Get thee behind Me Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve .’ And again, when He put a curb in the mouths of the demons that cried after Him from the tombs. For although what they said was true, and they lied not then, saying, ‘Thou art the Son of God,’ and ‘the Holy One of God
sant'Atanasio di Alessandria † 373 d.C. To the Bishops of Egypt 2
… but these men, as they have not a pure mind, and cannot bear to hear the words of divine men who teach of God, may be able to learn something even from the devils who resemble them, for they spoke of Him, not as if there were many besides, but, as knowing Him alone, they said, ‘Thou art the Holy One of God,’ and ‘the Son of God
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.19
… Jordan is His witness among rivers; the sea of Tiberias among seas: blind and lame bear witness, and dead men raised to life, and devils saying, What have we to do with Thee, Jesus? we know Thee, who Thou art, the Holy One of God
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 22.19
… That which wickedness suppresses, torture extracts. The devil yields to blows, and the Arians have not yet learned to yield. How great have been their sufferings, and yet, like Pharaoh, they are hardened by their calamities! The devil said, as we find it written: “I know Thee Who Thou art, Thou art the Son of the living God.”
san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 2.5
… On this account I especially hate and turn away from her, because she makes use of the name of God, with a view to ribaldry. For even the demons uttered the name of God, but still they were demons, and thus they used to say to Christ, “We know thee who thou art, the Holy One of God,”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 41
… But observe how we find the demons everywhere more right minded (than the Jews), not daring to contradict nor accuse the Apostles, or Christ. There they say, “We know Thee who Thou art” ( Matt. viii. 29 ); and, “Why art Thou come hither before the time to torment us” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 29
… But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers. What then, doth no demon call upon God’s Name? Did not the demoniacs say, “We know Thee who Thou art, the Holy One of God? (
sant'Agostino d'Ippona † 430 d.C. City of God 9.21
The devils themselves knew this manifestation of God so well, that they said to the Lord though clothed with the infirmity of flesh, “What have we to do with Thee, Jesus of Nazareth? Art Thou come to destroy us before the time?”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.9
… If they not only know, but even possess the sacraments, as Simon Magus did; if they have faith, as the devils confessed Christ (for we must not suppose that they did not believe when they said, "What have we to do with Thee, O Son of God? We know Thee who Thou art"
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.21
… enough for me.” But what says James? “The devils believe and tremble.” Faith is mighty, but without charity it profits nothing. The devils confessed Christ. Accordingly it was from believing, but not from loving, they said, “What have we to do with Thee?”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 7.6
… Impure spirits knew that Jesus Christ would come, they had heard of His coming from the angels, they had heard of it from the prophets, and they expected it. For if they were not expecting it, why did they exclaim, “What have we to do with Thee? art Thou come before the time to destroy us? We know who Thou art; the Holy One of God.”
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.14
118. We behold that height, lifting up itself against the knowledge of God, cast down by the word of the Lord, when the Son of God said: “Hold thy peace, and come forth, thou foul spirit.”
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Taziano il Siro † 180 d.C. The Diatessaron 6
… And [54] all the city was gathered together unto the door of Jesus. And he cast out devils also from many, as they were crying out and saying, Thou art the Messiah, the Son of God; and he rebuked them. And he suffered not the demons to speak, because they knew him that he was the Lord the Messiah.
Tertulliano † 220 d.C. On Monogamy 8
… Such eye-witnesses the Lord in infancy found; no different ones had He in adult age. Peter alone do I find—through (the mention of) his “mother-in-law”
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san Girolamo † 420 d.C. The Letters of St. Jerome 38.2
… The burning fever from which we have seen her suffering unceasingly for nearly thirty days has been sent to teach her to renounce her over-great attention to that body which the worms must shortly devour. The Lord Jesus has come to her in her sickness, and has taken her by the hand, and behold, she arises and ministers unto Him.
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… Since then this was so, how can it be other than right to worship the Body of the Lord, all-holy and all-reverend as it is, announced as it was by the archangel Gabriel, formed by the Holy Spirit, and made the Vesture of the Word? It was at any rate a bodily hand that the Word stretched out to raise her that was sick of a fever
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
… And whereas the others say, that she that lay ill did also entreat Him, this too he hath passed over in silence. But this comes not of any dissonance, but the one of brevity, the other of exact narrative. But for what intent did He go into Peter’s house? As it seems to me, to take food. This at least is declared when it is said,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.22
… And all the city was gathered together at the door. And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him. And in the morning, rising up a great while before day, He went out, and departed into a solitary place.”
1:32
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 91.3
… “And at even, when the sun had set, they brought unto Him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. And He healed many that were sick of divers diseases, and cast out many devils.”
1:33
Taziano il Siro † 180 d.C. The Diatessaron 6
… and he cast out their devils with the word. And all that had sick, their diseases being divers and malignant, brought them unto him. And he laid his hand [52] on them one by one and healed them: that that might be fulfilled which was said [53] in the prophet Isaiah, who said, He taketh our pains and beareth our diseases.
1:34
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 27
Seest thou again His freedom from ostentation? in that as the others say, “He charged the devils not to say it was He,”
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Taziano il Siro † 180 d.C. The Diatessaron 7
… and he said unto him, Follow [10] me: and he rose and followed him. And the news of him was heard of in all the land of Syria: and they brought unto him all those whom grievous ills had befallen through divers diseases, and those that were enduring torment, and those that were possessed, and lunatics, and paralytics; and he healed them.
1:36
Taziano il Siro † 180 d.C. The Diatessaron 7
[1] [Arabic, p. 26] And in the morning of that day he went out very early, and went to a [2] desert place, and was there praying.
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Taziano il Siro † 180 d.C. The Diatessaron 7
[1] [Arabic, p. 26] And in the morning of that day he went out very early, and went to a [2] desert place, and was there praying. And Simon and those that were with [3] him sought him.
1:38
Taziano il Siro † 180 d.C. The Diatessaron 7
[1] [Arabic, p. 26] And in the morning of that day he went out very early, and went to a [2] desert place, and was there praying. And Simon and those that were with [3] him sought him. And when they found him, they said unto him, All the people seek for [4] thee.
1:39
Taziano il Siro † 180 d.C. The Diatessaron 7
… But Jesus said unto them, I must preach of the kingdom of [7] God in other cities also: for because of this gospel was I sent. And Jesus was going about all the cities and the villages, and teaching in their synagogues, and preaching the gospel of the kingdom, and healing all the diseases and all the sicknesses, [8]
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.19
… Nevertheless, he has left a space in the text of his narrative indicating the point at which we may understand this sermon to have been spoken, although it has been left unrecited. That is the place where he says: “And He was preaching in their synagogues, and in all Galilee, and was casting out devils.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.21
… And unquestionably, in this case, we are to understand that he has introduced for record here something which he had omitted to notice previously. For Mark brings in this narrative before his account of that cleansing of the leper which he would appear to have placed after the delivery of the sermon on the mount;
1:40
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
2. “For when He was come down from the mountain, there came a leper, saying, Lord, if Thou wilt, Thou canst make me clean.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.19
… For the same Mark continues his account thus: “And there came a leper to Him, beseeching Him; and kneeling down to Him, said, If Thou wilt, Thou canst make me clean.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 4.3
4. The same Mark continues as follows: “And there came a leper to Him, beseeching Him, and kneeling down to Him, and saying unto Him, If thou wilt, thou canst make me clean;” and so on, down to where it is said, “And they cried out, saying, Thou art the Son of God: and He straightway charged them that they should not make Him known.”
1:41
Taziano il Siro † 180 d.C. The Diatessaron 22
[1] And when Jesus came to a certain village, there drew near to him a leper, and fell at his feet, and besought him, and said unto him, If thou wilt, thou art able to [2] cleanse me.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” (
1:42
Taziano il Siro † 180 d.C. The Diatessaron 22
[1] And when Jesus came to a certain village, there drew near to him a leper, and fell at his feet, and besought him, and said unto him, If thou wilt, thou art able to [2] cleanse me. And Jesus had mercy upon him, and stretched forth his hand, and [3] touched him, and said, I will cleanse thee.
1:43
Taziano il Siro † 180 d.C. The Diatessaron 22
… And Jesus had mercy upon him, and stretched forth his hand, and [3] touched him, and said, I will cleanse thee. And immediately his leprosy departed [4] from him, and he was cleansed.
1:44
Taziano il Siro † 180 d.C. The Diatessaron 22
… And Jesus had mercy upon him, and stretched forth his hand, and [3] touched him, and said, I will cleanse thee. And immediately his leprosy departed [4] from him, and he was cleansed. And he sternly charged him, and sent him out, [5] [Arabic, p. 85] and said unto him,
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 82.18
… If any one object that He did not forbid this because He was but an infant, I go on to say that I do not think that it was with intention to deceive that He said to the leper, “Offer for thy cleansing those things which Moses commanded for a testimony unto them,”
1:45
Taziano il Siro † 180 d.C. The Diatessaron 22
… And immediately his leprosy departed [4] from him, and he was cleansed. And he sternly charged him, and sent him out, [5] [Arabic, p. 85] and said unto him, See that thou tell not any man: but go and shew thyself to the priests, and offer an offering for thy cleansing as Moses commanded [6] for their testimony.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 25
… and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness.
1:1
san Girolamo † 420 d.C. in Prolog.
Mark the Evangelist, who served the priesthood in Israel, according to the flesh a Levite, having been converted to the Lord, wrote his Gospel in Italy, shewing in it how even his family benefited Christ. For, commencing his Gospel with the voice of the prophetic cry, he shews the order of the election of Levi, declaring that John the son of Zachariah was sent forth by the voice of an angel, and saying, The beginning of the Gospel of Jesus Christ, the Son of God.
Pseudo-Girolamo
The Greek word ‘Evangelium’ means good tidings, in Latin it is explained, ‘bona annunciatio,’ or, the good news; these terms properly belong to the kingdom of God and to the remission of sins; for the Gospel is that, by which comes the redemption of the faithful and the beatitude of the saints. But the four Gospels are one, and one Gospel is four. In Hebrew, His name is Jesus, in Greek, Soter, in Latin, Salvator; but men say Christus in Greek, Messias in Hebrew, Unctus in Latin, that is, King and Priest.
san Beda † 735 d.C. 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.
sant'Ilario † 367 d.C. de Trin. iii. 11
He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.
Il testo latino
Hieronymus
Marcus Evangelista sacerdotium in Israel agens, secundum carnem Levita, ad dominum conversus, Evangelium in Italia scripsit, ostendens in eo quid et generi suo deberet Christus. Nam initium Evangelii in voce propheticae exclamationis instituens ordinem leviticae electionis ostendit, praedicans Ioannem Zachariae filium in voce Angeli emissum, dicens initium Evangelii Iesu Christi filii Dei
Hieronymus
Evangelion, Graece dicitur, Latine bona Annuntiatio praedicatur, quod proprie ad regnum Dei, et remissionem pertinet peccatorum: est enim Evangelium per quod venit redemptio fidelium, et beatitudo sanctorum. Quatuor autem Evangelia unum sunt, et unum quatuor. In Hebraeo Iehosua, in Graeco Soter, in Latino salvator dicitur. Masciach Hebraice, christos Graece, unctus Latine, idest rex, et sacerdos dicitur
Beda
Conferendum autem est hoc Evangelii principium principio Matthaei quo ait: liber generationis Iesu Christi filii David, filii Abraham; hic autem dicitur filii Dei: ex utroque enim unus dominus Iesus Christus Dei et hominis filius est intelligendus. Et apte primus Evangelista filium hominis eum, secundus filium Dei nominat, ut a minoribus ad maiora paulatim sensus noster assurgeret, ac per fidem et sacramenta humanitatis assumptae, ad agnitionem divinae aeternitatis ascenderet. Apte etiam qui humanam erat generationem descripturus a filio hominis coepit, David scilicet, sive Abraham; apte etiam is qui librum suum ab initio evangelicae praedicationis inchoabat, filium Dei magis appellare voluit Iesum Christum, quia humanae erat naturae de progenie patriarcharum veritatem carnis suscipere, et divinae fuit potentiae Evangelium mundo praedicare
Hilarius de Trin
Non autem solo nomine contestatus est Christum filium Dei, sed etiam proprietate. Nos filii Dei sumus; sed non talis hic filius: hic enim verus et proprius est filius, origine, non adoptione; veritate, non nuncupatione; nativitate, non creatione
1:2
san Beda † 735 d.C. 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 shewed 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.
san Girolamo † 420 d.C. ad Pammach. Epist. 57
But this is not written in Isaiah, but in Malachi, the last of the twelve prophets.
Pseudo-Crisostomo Vict. Ant. c. Cat. in Marc.
But it may be said that it is a mistake of the writer. Otherwise it may be said, that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written after the story of Hezekiah, The voice of one crying in the wilderness; but in Malachi, Behold, I send mine angel. The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, Behold, I send mine angel.
Pseudo-Agostino Quæst. nov. et vet. Test. lvii.
For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, The voice of one crying in the wilderness, in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.
san Beda † 735 d.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.
san Girolamo † 420 d.C.
By Malachi, therefore, the voice Πνεύμκτος Ἅγιου of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known.
san Beda † 735 d.C. 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)
Teofilatto † 1107
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 shewn 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.
Pseudo-Girolamo
Or, the way of the Lord, by which He comes into men, is penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John’s preaching was, Repent ye.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
But it is called the voice of one crying, for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for salvation is far from the wicked, and they stopped their ears like deaf adders, and deserved to hear indignation, and wrath, and tribulation from Christ.
Pseudo-Crisostomo Vict. Ant. e. Cat. in Marc.
But the prophecy, by saying, In the wilderness, plainly shews that the divine teaching was not in Jerusalem, but in the wilderness, which was fulfilled to the letter by John the Baptist in the wilderness of Jordan, preaching the healthful appearing of the Word of God. (non occ.). The word of prophecy also shews, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present.
Pseudo-Girolamo
Or else the voice and the cry is in the desert, because they were deserted by the Spirit of God, as a house empty, and swept out; deserted also by prophet, priest, and king.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
Or else, Prepare ye the way of the Lord, that is, act out repentance and preach it; make his paths straight, that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli. He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees. Paths are mentioned after the way, because moral commands are laid open after penitence.
Teofilatto † 1107
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.
Il testo latino
Beda
Scripturus Evangelium Marcus, congrue primo ponit testimonia prophetarum, ut eo cunctis sine scrupulo dubietatis suscipienda quae scriberet intimaret, quo haec a prophetis antea praedicta esse demonstraret. Simulque uno eodemque Evangelii sui principio et Iudaeos, qui legem ac prophetas susceperant, ad suscipiendam Evangelii gratiam, ac sacramenta, quae ipsorum prophetae praedixerant, instituit; et gentiles, qui per Evangelii praeconia ad dominum venerant, ad auctoritatem quoque legis et prophetarum suscipiendam venerandamque provocat; unde dicit sicut scriptum est in Isaia propheta: ecce ego mitto Angelum meum ante faciem tuam
Hieronymus de optimo genere interpretandi
Hoc autem non scribitur in Isaia; sed in Malachia novissimo duodecim prophetarum
Chrysostomus in Marc
Potest autem dici, quod falsitas est scriptoris. Vel aliter dicetur, quod duas prophetias in diversis locis dictas a duobus prophetis, in unum congregans posuit. In Isaia enim propheta post Ezechiae describitur historiam: vox clamantis in deserto; in Malachia vero: ecce mitto Angelum meum. Secundus igitur Evangelista duas prophetias posuit ut ab Isaia dictas, et ad unam lectionem hoc referens, tacens vero a quo dicatur ecce mitto Angelum
Augustinus de quaest. novi et Veter. Testam
Sciens enim omnia ad auctorem referenda, dicta haec ad Isaiam revocavit, qui sensum istum prior intimaverat. Denique post verba Malachiae statim subiecit dicens vox clamantis in deserto: ut iungeret verba utriusque prophetae ad unum sensum pertinentia, sub prioris prophetae persona
Beda
Vel aliter intelligendum est: quia etsi non haec verba inveniuntur in Isaia, sensus tamen eorum invenitur in multis aliis locis; et manifestius in hoc quod subiunxit vox clamantis in deserto. Nam quod dixit Malachias mittendum Angelum ante faciem domini, qui praepararet vias eius, hoc est quod dixit Isaias vocem clamantis in deserto audiendam, quae diceret parate viam domini. In utraque autem sententia similiter paranda via domini praedicatur. Potuit autem fieri ut animo Marci Evangelium conscribentis pro Malachia Isaias occurrerit, ut fieri solet; quod tamen sine ulla dubitatione emendaret, saltem ab aliis admonitus, qui ipso adhuc in carne vivente legere potuerunt; nisi cogitaret, recordationi suae, quae sancto spiritu regebatur, non frustra occurrisse aliud pro alio nomen prophetae. Sic enim insinuatur quaecumque per prophetas spiritus sanctus dixit, et singula esse omnium, et omnia singulorum
Hieronymus
vox pneumatos agiu, per Malachiam ad patrem sonat de filio, qui est facies patris, unde agnitus est
Beda
Angelus autem vocatur Ioannes, non naturae societate, iuxta haeresim Origenis, sed officii dignitate: Angelus enim Graece, Latine nuntius dicitur; quo nomine recte appellari potuit homo ille qui fuit missus a Deo, ut testimonium perhiberet de lumine, et venientem in carne dominum mundo nuntiaret: cum constet omnes qui sacerdotio funguntur ob evangelizandi officium Angelos posse vocari, dicente propheta Malachia: labia sacerdotis custodiunt scientiam; et legem requirunt ex ore eius, quia Angelus est domini exercituum
Theophylactus
Praecursor igitur Christi Angelus dicitur propter vitam angelicam et reverentiam excelsam. Quod autem dicitur ante faciem tuam, hoc significat quasi diceret, iuxta te est nuntius tuus; unde ostenditur propinquitas praecursoris ad Christum: etenim iuxta reges ambulant qui propinqui sunt magis. Sequitur qui praeparabit viam tuam ante te: per Baptismum enim praeparavit animas Iudaeorum, ut Christum susciperent
Hieronymus
Vel via domini qua ad homines ingreditur, poenitentia est, per quam Deus ad nos descendit, et nos ad illum ascendimus: hinc autem initium praedicationis Ioannis fuit: poenitentiam agite
Beda
Sicut autem Ioannes Angelus potuit vocari pro eo quod faciem domini evangelizando praevenit; ita recte appellari et vox potuit, quia verbum Dei sonando praeibat; unde sequitur vox clamantis in deserto. Constat enim quod unigenitus filius verbum patris vocatur; et ex ipsa nostra locutione cognoscimus quia prius vox sonat, ut verbum postmodum possit audiri
Hieronymus
Dicitur autem vox clamantis, quia clamor ad surdos, et longe positos, sive cum indignatione fieri solet; quae Iudaico certum est populo evenisse, dum longe est a peccatoribus salus; et aures suas obturaverunt sicut aspides surdae: et indignationem, et iram, et tribulationem a Christo audire meruerunt
Chrysostomus
Per hoc autem quod dicitur in deserto, manifeste ostendit prophetia, non in Ierusalem divina fieri dogmata, sed in deserto. Quod implebatur ad litteram, Ioanne Baptista in deserto Iordanis verbi Dei apparitionem salutiferam praedicante. Ostendit etiam sermo propheticus praeter desertum quod a Moyse ostensum fuit, ubi semitas faciebat, aliud esse desertum, in quo praesentem esse salutem Christi praedicabat
Hieronymus
Vel in deserto fit vox, et clamor, quia deserti erant a spiritu Dei, sicut domus vacans et scopata; deserti etiam a propheta, rege atque sacerdote
Beda
Quid autem clamaret aperitur cum subditur parate viam domini, rectas facite semitas eius. Omnis enim qui fidem rectam, et opera bona praedicat, quid aliud quam venienti domino ad corda audientium viam parat, ut haec scilicet corda vis gratiae penetret, et lumen veritatis illustret? Rectas autem semitas facit, dum mundas in animo cogitationes per sermonem praedicationis format
Hieronymus
Vel aliter. Parate viam domini; hoc est, poenitentiam agite, et praedicate: rectas facite semitas eius, ut via regia incedentes proximos nostros ut nos, et nosmetipsos ut proximos diligamus: qui enim semetipsum diligit, et non diligit proximum, ad dexteram declinat: nam multi bene agunt, sed bene non corrigunt, ut fuit Heli; et qui semetipsum odiens, proximum diligit ad sinistram divertit: multi enim bene corrigunt, sed non bene agunt, ut fuerunt Scribae et Pharisaei. Semitae autem post viam sequuntur, quia mandata moralia post poenitentiam explanantur
Theophylactus
Vel via est novum testamentum, semitae vero vetus, quasi attritum: ad viam enim necesse erat praeparari, scilicet ad novum testamentum; veteris autem testamenti semitas rectas fieri oportebat
1:4
Pseudo-Girolamo
According to the above-mentioned prophecy of Isaiah, the way of the Lord is prepared by John, through faith, baptism, and penitence; the paths are made straight by the rough marks of the hair-cloth garment, the girdle of skin, the feeding on locusts and wild honey, and the most lowly voice; whence it is said, John was in the wilderness. For John and Jesus seek what is lost in the wilderness; where the devil conquered, there he is conquered; where man fell, there he rises up. But the name John means the grace of God, and the narrative begins with grace. For it goes on to say, baptizing. For by baptism grace is given, seeing that by baptism sins are freely remitted. But what is brought to perfection by the bridegroom, is introduced by the friend of the bridegroom. Thus catechumens, (which word means persons instructed,) begin by the ministry of the priest, receive the chrismb from the bishop. And to shew this, it is subjoined, And preaching the baptism of repentance, &c.
san Beda † 735 d.C. 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.
Teofilatto † 1107
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.
Pseudo-Girolamo
Now by John as by the bride-groom’s friend, the bride is brought to Christ, as by a servant Rebecca was brought to Isaac; wherefore there follows, And there went out to him all, (Gen. 24:61) &c. For confession and beauty are in his presence, (Ps. 95:6. Vulg.) that is, the presence of the bridegroom. And the bride leaping down from her camel signifies the Church, who humbles herself on seeing her husband Isaac, that is, Christ. But the interpretation of Jordan, where sins are washed away, is ‘an alien descent.’ For we heretofore aliens to God by pride, are by the sign (symbolum) of Baptism made lowly, and thus exalted on highd.
san Beda † 735 d.C. 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.
san Giovanni Crisostomo † 407 d.C.
Because indeed John preached repentance, he wore the marks of repentance in his garment and in his food, wherefore there follows, And John was clothed in camel’s hair.
san Beda † 735 d.C.
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.
Pseudo-Girolamo
The dress of John, his food, and employment, signifies the austere life of preachers, and that future nations are to be joined to the grace of God, which is John, both in their minds and in externals. For by camel’s hair, is meant the rich among the nations; and by the girdle of skin, the poor, dead to the world; and by the wandering locusts, the wise men of this world; who, leaving the dry stalks to the Jews, draw off with their legs the mystic grain, and in the warmth of their faith leap up towards heaven; and the faithful, being inspired by the wild honey, are full-fed from the untilled wood.
Teofilatto † 1107
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 shews the dead state of the Jewish people. The food also of John not only denotes abstinence, but also shews 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.
san Gregorio Magno † 604 d.C. Moral. xxxi. 25
Or, by the kind itself of his food he pointed out the Lord, of whom he was the forerunner; for in that our Lord took to Himself the sweetness of the barren Gentiles, he ate wild honey. In that He in His own person partly converted the Jews, He received locusts for His food, which suddenly leaping up, at once fall to the ground. For the Jews leaped up when they promised to fulfil the precepts of the Lord; but they fell to the ground, when by their evil works they affirmed that they had not heard them. They made therefore a leap upwards in words, and fell down by their actions.
san Beda † 735 d.C. 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.
La Glossa non occ.
He said this to do away with the opinion of the crowd, who thought that he was the Christ; but he announces that Christ is mightier than he, who was to remit sins, which he himself could not do.
Pseudo-Girolamo
Who again is mightier than the grace, by which sins are washed away, which John signifies? He who seven times and seventy times seven remits sin. Grace indeed comes first, but remits sins once only by baptism, but mercy reaches to the wretched from Adam up to Christ through seventy-seven generations, and up to one hundred and forty-four thousand. (Mat. 18:22)
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
But lest he should be thought to say this by way of comparing himself to Christ, he subjoins, Of whom I am not worthy, &c. It is not however the same thing to loose the shoe-latchet, which Mark here says, and to carry his shoes, which Matthew says. And indeed the Evangelists following the order of the narrative, and not able to err in any thing, say that John spoke each of these sayings in a different sense. But commentators on this passage have expounded each in a different way. For he means by the latchet, the tie of the shoe. (non occ.). He says this therefore to extol the excellence of the power of Christ, and the greatness of His divinity; as if he said, Not even in the station of his servant am I worthy to be reckoned. For it is a great thing to contemplate, as it were stooping down, those things which belong to the body of Christ, and to see from below the image of things above, and to untie each of those mysteries, about the Incarnation of Christ, which cannot be unravelled.
Pseudo-Girolamo
The shoe is in the extremity of the body; for in the end the Incarnate Saviour is coming for justice, whence it is said by the prophet, Over Edom will I cast out my shoe. (Ps. 60:9)
san Gregorio Magno † 604 d.C. Hom. in Evan. vii.
Shoes also are made from the skins of dead animals. The Lord, therefore, coming incarnate, appeared us it were with shoes on His feet, for He assumed in His divinity the dead skins of our corruption. Or else; it was a custom among the ancients, that if a man refused to take as his wife the woman whom he ought to take, he who offered himself as her husband by right of kindred took off that man’s shoe. Rightly then does he proclaim himself unworthy to loose his shoe-latchet, as if he said openly, I cannot make bare the feet of the Redeemer, for I usurp not the name of the Bridegroom, a thing which is above my deserts.
Teofilatto † 1107
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.
san Beda † 735 d.C. 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.
san Girolamo † 420 d.C.
For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.
san Beda † 735 d.C. 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.
Il testo latino
Hieronymus
Secundum praemissam Isaiae prophetiam via domini a Ioanne paratur per fidem et Baptismum et poenitentiam; rectae semitae fiunt per austera indicia vestis cilicinae, et zonae pelliceae, et cibi locustini, et mellis silvestris, et humillimae vocis; unde dicitur fuit Ioannes in deserto. Ioannes enim, et Iesus quaerunt quod in deserto amissum est; ubi vicit Diabolus, ibi vincitur; ubi cecidit homo, ibi exurgit. Ioannes autem gratia Dei interpretatur; a gratia autem narratio incipit; sequitur enim baptizans; per Baptismum enim gratia datur, qua peccata gratis dimittuntur. Quod autem consummatur per sponsum, initiatur per paranymphum: unde catechumeni, hoc est instructi, incipiunt per sacerdotem, et chrismantur per episcopum; et ad hoc designandum subditur et praedicans Baptismum poenitentiae in remissionem peccatorum
Beda
Liquet quia Ioannes Baptismum poenitentiae non solum praedicavit, verum etiam quibusdam dedit; sed Baptismum in remissionem peccatorum dare non potuit; remissio etenim peccatorum in solo Baptismo Christi nobis tribuitur. Dicitur ergo praedicans Baptismum poenitentiae in remissionem peccatorum: quoniam Baptismum quod peccata solveret, quia dare non poterat, praedicabat: ut sicut incarnatum verbum patris praecurrebat verbo praedicationis, ita Baptismum poenitentiae quo peccata solvuntur praecurreret suo Baptismate, quo peccata solvi non possunt
Theophylactus
Baptisma Ioannis non habebat remissionem peccatorum, sed poenitentiam solam afferebat hominibus: praedicabat ergo Baptisma poenitentiae, hoc est quo duceret Baptismus poenitentiae, nempe in remissionem peccatorum, ut hi qui poenitentiam agentes, Christum reciperent, remissionem reciperent peccatorum
Hieronymus
Per Ioannem autem sicut per amicum sponsi inducitur sponsa ad Christum, sicut per puerum Rebecca ad Isaac; unde sequitur et egrediebatur ad illum omnis Iudaea regio, et Hierosolymitae universi, et baptizabantur ab illo in Iordane flumine: confessio enim, et pulchritudo in conspectu eius. Scilicet sponsi. Desilit enim sponsa de camelo, cum humiliat se nunc Ecclesia viso viro Isaac, idest Iesu Christo. Iordanis autem descensio aliena interpretatur, ubi peccata abluuntur. Nos enim olim alienati a Deo per superbiam, per Baptismi symbolum humiliati erigimur in alta
Beda
Exemplum autem hinc sumitur confitendi peccata, ac meliorem vitam promittendi, eis qui Baptisma desiderant, per hoc quod subditur confitentes peccata sua
Chrysostomus in Matth
Quia vero Ioannes poenitentiam praedicabat, poenitentiae signa gerebat in vestitu et cibo; unde sequitur et erat Ioannes vestitus pilis camelorum
Beda
Pilis, inquit, vestitus, non lana. Aliud austerae vestis indicium est, aliud luxuriae est mollioris. Zona autem pellicea, qua accinctus fuit, ut Elias, mortificationis indicium est. Porro quod sequitur et locustas et mel silvestre edebat, habitatori solitudinis congruum est, ut non delicias ciborum, sed necessitatem humanae carnis expleret
Hieronymus
Vestis autem Ioannis et cibus et potus totam austeram vitam praedicantium significat, et futuras gentes ad gratiam Dei, quae est Ioannes, intus et foris esse coniungendas: pilis enim cameli divites gentium significantur, et zona pellicea pauperes mundo mortui, et locustis errantibus sapientes huius mundi; qui stipulas Iudaeis aridas relinquentes, frumenta mystica curribus trahunt, et in calore fidei saltus in altum dant, et melle silvestri fideles inspirati de inculta silva saginantur
Theophylactus
Vel aliter. Vestis de pilis camelorum doloris erat ostensivum, innuente Ioanne, quod poenitentem dolere oportet. Dolorem enim saccus significat, zona vero pellicea mortificationem Iudaici significat populi; esca autem Ioannis non solum abstinentiam notat, sed etiam est indicium spiritualis escae, qua tunc populus vescebatur, non quid altum intelligens, sed tamen in alta saliens, iterumque se deprimens: talis enim est locusta, in altum saliens, et iterum cadens. Sic igitur et melle quidem vescebatur populus quod erat ex apibus natum, scilicet ex prophetis, non tamen domesticum, sed silvestre: habebant enim Scripturas Hebraei, sicut mel quoddam; sed non bene intelligebant
Gregorius Moralium
Vel ipsa ciborum specie designavit dominum quem praevenit qui, quia infructuosae gentilitatis dulcedinem sumpsit, mel silvestre edit; quia vero Iudaeorum plebem in suo corpore ex parte convertit, in cibo locustas accepit, quae subito saltus dantes, protinus ad terram cadunt. Saltus enim Iudaei dabant, cum praecepta domini se implere promitterent; sed ad terram cadebant, cum per prava opera hoc se audisse denegarent. Habebant ergo saltum per vocem et casum per actionem
Beda
Potest etiam habitus, et victus Ioannis qualitatem internae conversationis eius exprimere: namque austerioribus utebatur indumentis, quia vitam peccantium non blandimentis fovit, sed vigore asperae invectionis increpavit: zonam pelliceam habebat circa lumbos, quia carnem suam crucifixit cum vitiis et concupiscentiis; locustas et mel silvestre edebat, quia dulce quiddam sapiebat turbis praedicatio eius, existimante populo ne ipse esset Christus; sed potius finem sortita est, intelligentibus eius auditoribus quia non ipse Christus, sed praecursor, et propheta esset Christi. In melle etenim dulcedo, in locustis est alacer volatus; unde sequitur et praedicabat dicens: veniet fortior me post me
Glossa
Hoc dicebat ad removendum turbae opinionem, quae eum Christum esse credebat; fortiorem autem Christum esse praenuntiat, qui remissurus erat peccata, quod ipse facere non valebat
Hieronymus
Quis etiam fortior est gratia qua abluuntur peccata, quam Ioannes significat? Ille nimirum qui septies et septuagies dimittit peccata. Gratia quidem prior est, sed semel dimittit peccata per Baptismum; misericordia vero ad miseros ab Adam usque ad Christum per septuaginta septem generationes, et usque ad centum quadraginta quatuor millia pervenit
Chrysostomus in Matth
Ne autem aestimaretur hoc secundum comparationem sui ad Christum dicere, subiungit cuius non sum dignus procumbens solvere corrigiam calceamentorum eius. Non est autem idem solvere corrigiam calceamentorum eius, quod hic Marcus dicit, et calceamenta portare, quod dicit Matthaeus. Et quidem narrationis ordinem prosequentes Evangelistae, nec in aliquo fallentes, dicunt utrumque Ioannem dixisse secundum alterum sensum; commentantes vero circa hoc differenter exposuerunt unumquodque: corrigiam enim vocant ligamen calceamentorum. Ad excellentiam igitur potestatis Christi, et divinitatis magnitudinem extollendam hoc dicit, ac si diceret: neque in ministri ordine deputari sufficiens sum. Magnum enim est in his quae sunt corporis Christi quasi procumbendo inferius attendere, et imaginem supernorum inferius videre, et solvere unumquodque inexplicabilium quae sunt circa mysterium incarnationis
Hieronymus
Calceamentum enim in extrema parte corporis est: in fine enim ad iustitiam est salvator incarnatus: unde per prophetam dicitur: in Idumaeam extendam calceamentum meum
Gregorius in Evang
Calceamenta etiam ex mortuis animalibus fiunt. Incarnatus ergo dominus veniens quasi calceatus apparuit, qui in divinitate sua morticina nostrae corruptionis assumpsit. Vel aliter. Mos apud veteres fuit, ut si quis eam quae sibi competeret accipere uxorem nollet, ille ei calceamentum solveret qui ad hanc sponsus iure propinquitatis veniret. Recte ergo se indignum esse ad solvendam corrigiam calceamenti eius denuntiat; ac si aperte dicat: ego redemptoris vestigia denudare non valeo, quia sponsi nomen mihi immeritus non usurpo
Theophylactus
Intelligitur vero etiam sic. Omnes qui veniebant, et a Ioanne baptizabantur, per poenitentiam solvebantur a ligamine peccatorum in Christum credendo. Igitur omnium aliorum Ioannes sic solvebat corrigiam, idest vinculum peccatorum: Iesu vero non valuit corrigiam solvere, quia non invenit in eo peccatum
Beda
Sic ergo Ioannes dominum non adhuc manifeste dominum aut Dei filium, sed tantum virum se fortiorem praedicat. Non enim rudes adhuc auditores tanti capiebant arcana sacramenti, quod filius Dei aeternus, homine assumpto ex virgine, denuo natus esset in mundum: sed paulatim per agnitionem glorificatae humilitatis introducendi erant ad fidem divinae aeternitatis: quibus tamen latenter Deum hunc esse verum declarans subdit ego baptizo vos in aqua, ille vero baptizabit vos in spiritu sancto. Cui enim dubium est nullum posse alium gratiam spiritus sancti nisi Deum dare?
Hieronymus
Quid enim interest inter aquam et spiritum sanctum qui ferebatur super aquas? Aqua ministerium est hominis, spiritus vero mysterium Dei est
Beda
Baptizamur autem a domino in spiritu sancto, non solum cum in die Baptismatis fonte vitae in remissionem peccatorum abluimur, verum etiam quotidie per gratiam eiusdem spiritus ad agenda quae Deo placent accendimur
1:9
Pseudo-Girolamo
Mark the Evangelist, like a hart, longing after the fountains of water, leaps forward over places, smooth and steep; and, as a bee laden with honey, he sips the tops of the flowers. Wherefore he hath shewn us in his narrative Jesus coming from Nazareth, saying, And it came to pass in those days, &c.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Forasmuch as He was ordaining a new baptism, He came to the baptism of John, which, in respect of His own baptism, was incomplete, but different from the Jewish baptism, as being between both. He did this that He might shew, by the nature of His baptism, that He was not baptized for the remission of sins, nor as wanting the reception of the Holy Ghost: for the baptism of John was destitute of both these. But He was baptized that He might be made known to all, that they might believe on Him and fulfil all righteousness, which is keeping of the commandments: for it had been commanded to men that they should submit to the Prophet’s baptism.
san Beda † 735 d.C. in Marc. i. 4
He was baptized, that by being baptized Himself He might shew His approval of John’s baptisme, and that, by sanctifying the waters of Jordan through the descent of the dove, He might shew the coming of the Holy Ghost in the laver of believers; whence there follows, 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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Or else, that from heaven sanctification might be given to men, and earthly things be joined to heavenly. But the Holy Spirit is said to have descended upon Him, not as if He then first came to Him, for He never had left Him; but that He might shew forth the Christ, Who was preached by John, and point Him out to all, as it were by the finger of faith.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
But this is the anointing of Christ according to the flesh, namely, the Holy Ghost, of which anointing it is said, God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (Ps. 45:8)
san Beda † 735 d.C. 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 shew us that He looks out for simple hearts, and deigns not to dwell in the minds of the wicked.
Pseudo-Girolamo
Again, the Holy Ghost came down in the shape of a dove, because in the Canticles it is sung of the Church: (Cant. passim.) My bride, my love, my beloved, my dove. Bride in the Patriarchs, love in the Prophets, near of kin in Joseph and Mary, beloved in John the Baptist, dove in Christ and His Apostles: to whom it is said, Be ye wise as serpents, and harmless as doves. (Mat. 10:16)
san Beda † 735 d.C. 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 shewed, 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 shews to us what we ought to believe.
sant'Agostino † 430 d.C. de Cons. Ev. ii. 14
Wherefore Matthew relates that the voice said, This is my beloved Son; for he wished to shew that the words, This is My Son, were in fact said, that thus the persons who heard it might know that He, and not another, was the Son of God. But, if you ask, which of these two sounded forth in that voice, take which you will, only remember, that the Evangelists, though not relating the same form of speaking, relate the same meaning. And that God delighted Himself in His Son, we are reminded in these words, In thee I am well pleased.
san Beda † 735 d.C. 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 shewn 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.
Pseudo-Girolamo
Morally also it may be interpreted; we also, drawn aside from the fleeting world by the smell and purity of flowers, run with the young maidens after the bridegroom, (v. Cant. 1:2. 3.) and are washed in the sacrament of baptism, from the two fountains of the love of God, and of our neighbour, by the grace of remission, and mounting up by hope gaze upon heavenly mysteries with the eyes of a clean heart. Then we receive in a contrite and lowly spirit, with simplicity of heart, the Holy Spirit, who comes down to the meek, and abides in us, by a never-failing charity. And the voice of the Lord from heaven is directed to us the beloved of God; Blessed are the peacemakers, for they shall be called the sons of God; (Matt. 5:9) and then the Father, with the Son and the Holy Spirit, is well-pleased with us, when we are made one spirit with God.
Il testo latino
Hieronymus
Marcus Evangelista, sicut cervus ad fontes aquarum desiderans, saltus in planis et arduis dat, et velut apis melliflua flores summatim degustat; unde a Nazareth venientem Iesum enarravit dicens et factum est in diebus illis, venit Iesus a Nazareth Galilaeae, et baptizatus est a Ioanne in Iordane
Chrysostomus
Alterum siquidem Baptisma ordinans, ad Ioannis venit Baptisma; quod respectu sui Baptismi incompletum erat, a Iudaico vero Baptismate alienum, tamquam in amborum medio existens, ut per Baptismi naturam ostendat, quia non in peccati remissionem baptizatur, aut quasi indigens spiritus sancti acceptione: his enim ambobus Baptisma Ioannis carebat. Baptizatus est autem ut notus omnibus fieret, et in eum crederent; et ad implendum omnem iustitiam, quae est observatio mandatorum: mandatum siquidem erat hominibus Baptismum subire prophetae
Beda
Baptizatus est, et ut Baptismate suo Ioannis Baptisma comprobaretur, et ut Iordanis aquam sanctificans, per descensionem columbae, spiritus sancti in lavacro credentium monstraret adventum; unde sequitur et statim ascendens de aqua, vidit apertos caelos, et spiritum sanctum tamquam columbam descendentem, et manentem in ipso. Aperiuntur autem caeli non reseratione elementorum, sed spiritualibus oculis, quibus Ezechiel in principio voluminis sui eos apertos esse commemorat. Hoc autem, quod apertos caelos post Baptisma vidit, nostri utique gratia factum est, quibus per lavacrum regenerationis ianua panditur regni caelestis
Chrysostomus in Matth
Vel ut de caelis hominibus sanctificatio tribuatur, ac terrena caelestibus coniungantur. Spiritus autem sanctus super eum descendisse dicitur, non tamquam tunc primum ad eum accesserit (non enim ab eo umquam fuerat derelictus), sed ut ostenderet Christum qui a Ioanne praedicabatur, tamquam digito quodam fidei omnibus demonstratum
Beda
Quod etiam in Baptismum descendere visus est spiritus sanctus, signum erat conferendae nobis in Baptismo gratiae spiritualis
Hieronymus
Haec est unctio Christi secundum carnem, scilicet spiritus sanctus, de qua dicitur: unxit te Deus Deus tuus oleo laetitiae prae consortibus tuis
Beda
Bene autem in specie columbae descendit spiritus sanctus, quod multum simplex est animal, atque a malitia fellis alienum, ut figurate nobis insinuaret quia simplicia corda quaerit, nec habitare dignatur in mentibus impiis
Hieronymus
In specie etiam columbae spiritus sanctus descendit, quia in cantico de Ecclesia canitur: sponsa mea, amica mea, dilecta mea, columba mea. Sponsa in patriarchis, amica in prophetis, proxima in Ioseph, et mea dilecta in Ioanne Baptista, columba in Christo et apostolis, quibus dicitur: estote prudentes sicut serpentes, et simplices sicut columbae
Beda
Sedit autem columba super caput Iesu, ne quis putaret vocem patris ad Ioannem factam, non ad dominum. Bene autem addidit manentem in ipso: hoc enim est Christo speciale ut implens eum semel spiritus sanctus nunquam recedat. Nam fidelibus eius ad signa virtutum, et miracula facienda aliquando gratia spiritus confertur, aliquando tollitur; quibus tamen ad operationem pietatis et iustitiae, ad amorem Dei et proximi conservandum numquam gratia spiritus abest. Ipsum autem qui baptizandus cum aliis ad Ioannem venit, verum esse filium Dei in spiritu sancto baptizare volentem vox patris docuit; unde sequitur et vox facta est de caelis: tu es filius meus dilectus, in te complacui. Non autem per hoc ipse filius quod nesciebat docetur; sed nobis quid credere debeamus ostenditur
Augustinus de Cons. Evang
Unde Matthaeus ait dictum esse: filius meus dilectus, quia ostendere voluit ad id valere quod dictum est: hic est filius meus, ut illis potius qui audiebant indicaretur, quod ipse filius esset Dei. Si autem quaeris quid horum in illa voce sonuerit; quodlibet accipe, dummodo intelligas eos qui non eamdem locutionem retulerunt, eamdem retulisse sententiam. Quod autem Deus in filio sibi placuisse videatur, admonemur ex eo quod dictum est in te complacui
Beda
Nos quoque vox eadem docuit per aquam ablutionis, et spiritum sanctificationis Dei posse filios effici; mysterium etiam Trinitatis in Baptismate demonstratur. Filius baptizatur, spiritus descendit in specie columbae, patris vox filio testimonium perhibentis auditur
Hieronymus
Moraliter et nos de volubilitate mundi, odore florum, et munditie tracti, cum adolescentulis post sponsum currimus, et Baptismi sacramento de duobus fontibus dilectionis Dei et proximi, gratia remissionis abluimur, et ascendentes spe caelestia secreta mundi cordis oculis intuemur. Dehinc spiritum sanctum spiritu contrito et humiliato cum simplici corde descendentem ad mansuetos, et cum caritate numquam cadente manentem suscipimus. Et vox domini de caelis ad nos a Deo dilectos dirigitur: beati pacifici, quoniam filii Dei vocabuntur, et tunc in nobis complacet pater cum filio, et spiritu sancto, quando efficimur unus spiritus cum Deo
1:12
san Giovanni Crisostomo † 407 d.C. Hom in Matt. xiii
Because all that Christ did and suffered was for our teaching, He began after His baptism to dwell in the wilderness, and fought against the devil, that every baptized person might patiently sustain greater temptations after His baptism, nor be troubled, as if this which happened to Him was contrary to His expectation, but might bear up against all things, and come off conqueror. For although God allows that we should be tempted for many other reasons, yet for this cause also He allows it, that we may know, that man when tempted is placed in a station of greater honour. For the Devil approaches not save where he has beheld one set in a place of greater honour; and therefore it is said, And immediately the Spirit drove him into the wilderness. And the reason why He does not simply say, that He went into the wilderness, but was driven, is, that thou mayest understand that it was done according to the word of Divine Providence. By which also He shews, that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors.
san Beda † 735 d.C. 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.
san Giovanni Crisostomo † 407 d.C. in Mat. Hom. xiii
But the Spirit drove Him into the wilderness, because He designed to provoke the devil to tempt Him, and thus gave Him an opportunity not only by hunger, but also by the place. For then most of all does the devil thrust himself in, when he sees men remaining solitary.
san Beda † 735 d.C. 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 shew 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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
But He says this to shew of what nature was the wilderness, for it was impassable by man and full of wild beasts. It goes on; and angels ministered unto him. For after temptation, and a victory against the devil, He worked the salvation of man. And thus the Apostle says, Angels are sent to minister for them who shall be heirs of salvation. (Heb. 1:14) We must also observe, that to those who conquer in temptation angels stand near and minister.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
Or, then the beasts dwell with us in peace, as in the ark clean animals with the unclean, when the flesh lusts not against the spirit. After this, ministering Angels are sent to us, that they may give answers and comforts to hearts that watch.
Il testo latino
Chrysostomus in Matth
Quia Christus omnia ad doctrinam nostram operabatur, et sustinebat, incepit post Baptismum ab eremi habitatione, et pugnavit contra Diabolum, ut unusquisque baptizatorum tentationes maiores patienter sustineat post Baptismum, nec turbetur tamquam praeter spem hoc contingente, sed omnia sustinens maneat triumphator. Etsi enim Deus permittat tentationes fieri multis aliis modis, ob hoc etiam permittit, ut cognoscas quod homo tentatus in maiori honore constituitur: non enim accedit Diabolus nisi ubi aliquem in maiori honore viderit constitutum; et ideo dicitur et statim expulit eum spiritus in desertum. Propter hoc autem non ostendit eum simpliciter euntem in desertum, sed expulsum, ut hoc intelligas fieri iuxta divinae dispositionis verbum: per quod etiam innuit ne homo seipsum in tentationem ingerat, sed aliunde in tentationem quasi expulsos victores existere
Beda
Verum ne cui veniret in dubium a quo eum spiritu expulsum diceret in desertum, consulte Lucas primo posuit quod Iesus plenus spiritu sancto regressus est a Iordane; ac deinde intulit: et agebatur a spiritu in desertum, ne quid contra eum valuisse spiritus putaretur immundus qui plenus spiritu sancto, quo volebat digrediens, quae volebat agebat
Chrysostomus in Matth
Expulit autem eum spiritus in desertum: quia enim Diabolum ad tentandum provocare proponebat, non solum fame, sed etiam loco occasionem dedit: tunc enim maxime Diabolus se ingerit, cum videt aliquos solitarios permanentes
Beda
Secedit etiam in desertum, ut nos doceat relictis mundi illecebris, et societate pravorum, divinis per omnia servire mandatis. Tentatur solus a Diabolo, ut nobis insinuet, quia omnes qui volunt pie vivere in Christo, persecutiones patiuntur; unde sequitur et erat in deserto quadraginta diebus, et quadraginta noctibus, et tentabatur a Satana. Tentatur autem quadraginta diebus, et quadraginta noctibus, ut indicet quia quamdiu hic viventes domino servimus, sive prospera blandiantur, quod ad dies pertinet, seu adversa fiant, quod noctis figurae congruit, toto tempore adversarius adsit, qui iter nostrum tentando impedire non cessat: quadraginta enim dies et noctes totum huius saeculi tempus insinuant: quia quadripartitus est mundus, in quo domino famulamur; decem vero sunt praecepta per quorum observantiam contra hostem certamus; decem autem quater ducta, quadraginta fiunt. Sequitur eratque cum bestiis
Chrysostomus
Hoc autem dicit ut ostendat quale erat desertum: invium enim erat hominibus, et bestiis plenum. Sequitur et Angeli ministrabant ei. Post tentationem enim, et victoriam contra Diabolum, operatus est hominum salutem. Et sicut apostolus dicit: Angeli in ministerium mittuntur propter eos qui hereditatem capiunt salutis. Notandumque est, quod vincenti tentationem assistunt Angeli ministrantes
Beda
Considerandum etiam, quod Christus inter bestias commoratur ut homo, sed ministerio utitur angelico ut Deus. Et nos cum in eremo sanctae conversationis bestiales hominum mores impolluta mente toleramus, ministerium Angelorum meremur; a quibus corpore absoluti ad aeternam beatitudinem transferemur
Hieronymus
Vel tunc bestiae pacatae nobiscum sunt, sicut in arca animalia munda cum immundis, cum caro non concupiscit adversus spiritum; post hoc Angeli ministri mittuntur nobis, ut responsa et solatia cordibus vigilantibus dent
1:14
Pseudo-Crisostomo Vict. Ant. e Cat. 1 Marc.
The Evangelist Mark follows Matthew in his order, and therefore after having said that Angels minister, he subjoins, But after that John was put into prison, Jesus came, &c. After the temptation and the ministry of Angels, He goes back into Galilee, teaching us not to resist the violence of evil men.
Teofilatto † 1107
And to shew us that in persecutions we ought to retire, and not to await them; but when we fall into them, we must sustain them.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
He retired also that He might keep Himself for teaching and for healing, before He suffered, and after fulfilling all these things, might become obedient unto death.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
When the shadow ceases, the truth comes on; first, John in prison, the Law in Judæa; then, Jesus in Galilee, Paul among the Gentiles preaching the Gospel of the kingdom. For to an earthly kingdom succeeds poverty, to the poverty of Christians is given an everlasting kingdom; but earthly honour is like the foam of water, or smoke, or sleep.
san Beda † 735 d.C. 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.
Pseudo-Crisostomo Vict. Ant. Cat. in Marc.
Since then the time was fulfilled, when the fulness of time was come, and God sent his Son, it was fitting that the race of man should obtain the last dispensation of God. And therefore he says, for the kingdom of heaven is at hand. (Orig. in Matt. tom. x. 14. v. Orig. de Orat. 25, 26. in Matt. t. 12 14). But the kingdom of God is essentially the same as the kingdom of heaven, though they differ in idea. For by the kingdom of God is to be understood that in which God reigns; (non occ. v. Chrys, in Matt. Hom. 19. in c. 6:9.). and this in truth is in the region of the living, where, seeing God face to face, they will abide in the good things now promised to them; whether by this region one chooses to understand Love, or some other confirmatione of those who put on the likeness of things above, which are signified by the heavens. () For it is clear enough that the kingdom of God is confined neither by place nor by time.
Teofilatto † 1107
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.
Pseudo-Girolamo
For he must repent, who would keep close to eternal good, that is, to the kingdom of God. For he who would have the kernel, breaks the shell; the sweetness of the apple makes up for the bitterness of its root; the hope of gain makes the dangers of the sea pleasant; the hope of health takes away from the painfulness of medicine. They are able worthily to proclaim the preaching of Christ who have deserved to attain to the reward of forgiveness; and therefore after He has said, Repent, He subjoins, and believe the Gospel. For unless ye have believed, ye shall not understand.
san Beda † 735 d.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.
Il testo latino
Chrysostomus
Marcus Evangelista Matthaeum in ordine sequitur; et ideo postquam dixit Angelos ministrare, subiungit postquam autem traditus est Ioannes, venit Iesus in Galilaeam. Post tentationes, et Angelos ministrantes recedit in Galilaeam, instruens nos non resistere violentiis malignorum
Theophylactus
Et ut ostendat nobis quod in persecutionibus decet recedere, et non expectare; cum vero inciderimus, decet sustinere
Chrysostomus
Recessit etiam ut ad doctrinam et sanationes seipsum conservaret priusquam pateretur; hisque omnibus adimpletis, fieret obediens usque ad mortem
Beda
Ioanne tradito, recte incipit dominus praedicare; unde sequitur praedicans Evangelium regni Dei. Desinente enim lege, consequenter oritur Evangelium
Hieronymus
Cessante umbra, adest veritas; Ioannes in carcere, lex in Iudaea, Iesus in Galilaea, Paulus in gentibus praedicans Evangelium regni. Regno enim terreno succedit paupertas, paupertati Christianorum regnum tribuitur sempiternum. Honor autem terrenus spumae aquae, vel fumo, vel somnio comparatur
Beda
Nemo autem putet traditionem Ioannis in carcerem statim post ieiunium quadraginta dierum domini factam; quisquis enim Evangelium Ioannis legerit, inveniet dominum ante traditionem Ioannis multa docuisse, et multa miracula fecisse: habes enim in Evangelio ipsius: hoc fecit initium signorum Iesus; et postea: necdum enim erat missus Ioannes in carcerem. Fertur autem quia cum legisset Ioannes Matthaei, Marci et Lucae volumina, probaverit quidem textum historiae, et vera eos dixisse firmaverit, sed unius tantum anni, in quo et passus est, post carcerem Ioannis, historiam texuisse. Praetermisso itaque anno cuius acta a tribus exposita fuerant, superioris temporis, antequam clauderetur Ioannes in carcere, gesta narravit. Cum ergo dixisset Marcus, quia venit Iesus in Galilaeam, praedicans Evangelium regni, subiungit, dicens quoniam impletum est tempus, et appropinquabit regnum Dei
Chrysostomus
Siquidem completo tempore, quando scilicet venit plenitudo temporis, misitque Deus filium suum, conveniens fuit humanum genus ultimam consequi Dei dispensationem: et ideo dicit, quod appropinquabit regnum Dei. Regnum autem Dei idem est secundum substantiam cum regno caelorum, quamvis differt ratione: regnum enim Dei intelligitur quo Deus regnat; hoc vero est in regione viventium, quando facie ad faciem Deum videntes, in bonis promissis existent. Sive amorem quis velit suscipere illam regionem, sive aliquam aliam confirmationem eorum qui imaginem induunt supernorum, quae per caelos intelliguntur. Satis enim apparens est quod regnum Dei neque loco, neque tempore concluditur
Theophylactus
Vel completum esse dicit dominus tempus legis; quasi diceret: usque ad tempus praesens operabatur lex; amodo operabitur regnum Dei, quod est secundum Evangelium conversatio, quae convenienter assimilatur regno caelorum. Cum enim vides aliquem carne indutum secundum Evangelium vivere, numquid non dices, quoniam iste habet regnum caelorum? Quod non est esca, et potus; sed iustitia, et pax, et gaudium in spiritu sancto. Sequitur poenitemini
Hieronymus
Poenitentiam enim agit qui vult aeterno bono, scilicet regno Dei, adhaerere. Qui enim desiderat nucleum, frangit nucem. Amaritudinem radicis, dulcedo pomi compensat; periculum maris, spes lucri delectat; dolorem medicinae, spes salutis mitigat. Praeconia autem Christi illi narrare digne possunt qui ad palmam indulgentiae meruerunt pervenire: et ideo postquam dixit poenitemini, subiunxit et credite Evangelio; nam nisi credideritis, non intelligetis. Poenitemini igitur, et credite; idest, renuntiate operibus mortuis: quid enim prodest credere sine bonis operibus? Non tamen bonorum operum meritum adducit ad fidem; sed fides incipit, ut bona opera consequantur
1:16
La Glossa non occ.
The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.
Teofilatto † 1107
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. 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 shewn to what they were called, when it is added, I will make you become fishers of men.
Remigio † 908 d.C.
For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
san Beda † 735 d.C. 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.
Teofilatto † 1107
For we must not allow any time to lapse, but at once follow the Lord. 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. 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 shewn by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, (יהוה) we acknowledge the tetragrammaton, the name of the Lord, we who are commanded, after their example, to hear the voice of the Lord, and to forget (Ps. 45:11) the people of wickedness, and the house of our fathers’ conversation, which is folly before God, and the spider’s net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful. (Cant. 1:4. Vulg.) Again, Simon, means obedient; Andrew, manly; James, supplanter;f John, grace; by which four names, we are knit together into God’s host;g by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. (supplantatione) Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.
Teofilatto † 1107
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.
Il testo latino
Glossa
Posita praedicatione Christi ad turbas, agit Evangelista de vocatione discipulorum, quos fecit suae praedicationis ministros; unde sequitur et praeteriens secus mare Galilaeae, vidit Simonem, et Andream fratrem eius
Theophylactus
Sicut Ioannes Evangelista refert, praecursoris erant discipuli Petrus et Andreas. Videntes vero quod Ioannes de Iesu testimonium dederat, adiuncti sunt ei; post haec dolentes, quia Ioannes traditus erat, ad artem propriam sunt reversi; unde sequitur mittentes retia in mare: erant enim piscatores. Vide autem eos de laboribus propriis enutritos, et non ex iniquitate: tales enim digni erant Christi primi discipuli fieri; unde subditur et dixit eis Iesus: venite post me. Nunc secundo illos vocat: est enim haec secunda vocatio respectu illius quae legitur in Ioanne. Ad quid autem vocentur, ostenditur cum subditur faciam vos fieri piscatores hominum
Remigio
Quia per rete sanctae praedicationis, pisces, idest homines, de profundo pelagi, idest infidelitatis, ad lucem fidei traxerunt. Admiranda autem est ista piscatio. Pisces enim cum capiuntur, mox moriuntur; homines cum capti sunt, verbo praedicationis potius vivificantur
Beda
Piscatores autem, et illitterati mittuntur ad praedicandum, ut fides credentium in virtute Dei, non in eloquentia atque in doctrina esse putaretur. Sequitur et protinus, relictis retibus, secuti sunt eum
Theophylactus
Non enim oportet intervallum facere; sed statim sequi dominum. Post hos vero piscatur Iacobum et Ioannem: quia et illi pauperes existentes, tamen senectutem nutriebant paternam; unde sequitur et progressus inde pusillum, vidit Iacobum Zebedaei. Reliquerunt autem patrem, quia in sequela Christi eos erat impediturus. Sic et tu cum a parentibus impediris, relinque eos, et accede ad Deum. Ostenditur autem quod Zebedaeus non credidit; mater vero apostolorum credidit, quae secuta est Christum mortuo Zebedaeo
Beda
Quaeri autem potest quomodo binos vocaverit de naviculis piscatores, primo Petrum et Andream, deinde progressus paululum alios duos filios Zebedaei, cum Lucas dicat Iacobum et Ioannem vocatos fuisse ad adiuvandum Petrum et Andream, et Christum Petro tantum dixisse: noli timere: ex hoc iam homines eris capiens; simul tamen, subductis ad terram navibus, eos fuisse secutos. Unde intelligendum est, hoc primo esse factum quod Lucas insinuat, et postmodum ad capturam piscium eos ex more remeasse, ut postea fieret quod Marcus hic narrat. Tunc enim secuti sunt dominum, non subductis ad terram navibus, tamquam cura redeundi, sed tamquam vocantem, ac iubentem ut sequerentur
Hieronymus
Mystice autem hac quadriga piscatorum vehimur ad aethera, ut Elias; his quatuor angulis construitur prima Ecclesia; his quatuor litteris Hebraicis, tetragrammaton, nomen domini agnoscitur a nobis, quibus simili exemplo praecipitur ut audiamus vocem domini vocantis, et obliviscamur populum vitiorum, et domum paternae conversationis, quae est stultitia Deo, et rete aranearum, in quo nos velut culices pene lapsos tenebat aer inanis, qui pendet in nihilum, navem pristinae conversationis abominantes. Pellibus enim mortuis tegitur Adam, qui est genitor noster secundum carnem; et nunc, deposito vetere homine cum actibus suis, novum sequentes hominem, pellibus tegimur Salomonis, quibus sponsa gloriatur se esse formosam factam. Simon autem obediens, Andreas virilis, Iacobus supplantans, Ioannes gratia in Latino sonant: quibus quatuor nominibus in agmen domini coniungimur, obedientia ut audiamus, virilitate ut pugnemus, supplantatione ut perseveremus, gratia ut conservemur: quae quatuor virtutes cardinales dicuntur; per prudentiam enim obedimus, per iustitiam viriliter agimus, per temperantiam serpentem calcamus, per fortitudinem gratiam Dei meremur
Theophylactus
Scias item primum hic vocari actionem, deinde contemplationem; Petrus enim activae symbolum est, ferventior enim erat aliis, sicut activa est; Ioannes vero contemplationem significat, plus enim de rebus divinis disserit Ioannes
1:21
Pseudo-Girolamo
Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries. Wherefore he relates the first miracle on the sabbath day, saying, And they go into Capernaum.
Teofilatto † 1107
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.
san Beda † 735 d.C. 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)
Il testo latino
Hieronymus
Marcus dicta Evangelii in seipso, non in seipsis disponens, ordinem historiae non secutus, mysteriorum ordinem servat; unde sabbatis primam virtutem narrat, dicens et ingrediuntur Capharnaum
Theophylactus
A Nazareth recedens. In die autem sabbati, quando Scribae congregabantur, tunc docens synagogam intravit; unde sequitur et statim sabbatis ingressus in synagogam docebat eos: etenim lex ad hoc sabbatis otio vacare iubebat, ut lectioni studentes convenirent in unum. Docebat autem Christus arguendo, non adulando, sicut Pharisaei; unde sequitur et stupebant super doctrina eius: erat enim docens eos quasi potestatem habens, et non sicut Scribae. Docebat etiam in potestate, transmutans homines ad bonum, et per poenam non credentibus minabatur
Beda
Scribae etiam docebant populos quae scripta sunt in Moyse et prophetis; Iesus vero quasi Deus et dominus ipsius Moysi pro libertate voluntatis suae, vel ea quae minus videbantur, addebat in lege, vel commutans praedicabat populis, ut in Matthaeo legimus: dictum est antiquis (...) ego autem dico vobis
1:23
san Beda † 735 d.C. 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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
The word Spirit is applied to an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the sameness of the name we should fall into error, he adds, unclean. And he is called unclean on account of his impiousness and far removal from God, and because he employs himself in all unclean and wicked works.
sant'Agostino † 430 d.C. de Civ. Dei, ix. 21
Moreover, how great is the power which the lowliness of God, appearing in the form of a servant, has over the pride of devils, the devils themselves know so well, that they express it to the same Lord clothed in the weakness of flesh. For there follows, And he cried out, saying, What have we to do with thee, Jesus of Nazareth, &c. For it is evident in these words that there was in them knowledge, but there was not charity; and the reason was, that they feared their punishment from Him, and loved not the righteousness in Him.
san Beda † 735 d.C. ubi sup.
For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Or else the devil so speaks, as if he said, ‘by taking away uncleanness, and giving to the souls of men divine knowledge, Thou allowest us no place in men.’
Teofilatto † 1107
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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
As if he said, Methinks that Thou art come; for he had not a firm and certain knowledge of the coming of God. But he calls Him holy not as one of many, for every prophet was also holy, but he proclaims that He was the One holy; by the article in Greek he shews Him to be the One, but by his fear he shews Him to be Lord of all.
sant'Agostino † 430 d.C. ubi sup.
For He was known to them in that degree in which He wished to be known; and He wished as much as was fitting. He was not known to them as to the holy Angels, who enjoy Him by partaking of His eternity according as He is the Word of God; but as He was to be made known in terror, to those beings from whose tyrannical power He was about to free the predestinate. He was known therefore to the devils, not in that He is eternal Life, but by some temporal effects of His Power, which might be more clear to the angelic senses of even bad spirits than to the weakness of men.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Further, the Truth did not wish to have the witness of unclean spirits; wherefore there follows, And Jesus threatened him, saying, &c. Whence a healthful precept is given to us; let us not believe devils, howsoever they may proclaim the truth. It goes on, And the unclean spirit tearing him, &c. For, because the man spoke as one in his senses and uttered his words with discretion, lest it should be thought that he put together his words not from the devil but out of his own heart, He permitted the man to be torn by the devil, that He might shew that it was the devil who spoke.
Teofilatto † 1107
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.
san Beda † 735 d.C. 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. 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 shewing 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.
La Glossa non occ.
For those things which men wonder at they soon divulge, for out of the abundance of the heart the mouth speaketh. (Mat. 12:24)
Pseudo-Girolamo
Moreover, Capernaum is mystically interpreted the town of consolation, and the sabbath as rest. The man with an evil spirit is healed by rest and consolation, that the place and time may agree with his healing. This man with an unclean spirit is the human race, in which uncleanness reigned from Adam to Moses; for they sinned without law, and perished without law. (v. Rom. 5:14. 2:12) And he, knowing the Holy One of God, is ordered to hold his peace, for they knowing God did not glorify him as God, but rather served the creature than the Creator. (1:21.25) The spirit tearing the man came out of him. When salvation is near, temptation is at hand also. Pharaoh, when about to leti Israel go, pursues Israel; the devil, when despised, rises up to create scandals.
Il testo latino
Beda
Quoniam invidia Diaboli mors intravit in orbem terrarum, ideo contra ipsum mortis auctorem primo debuit medicina salutis operari; et ideo dicitur et erat in synagoga eorum homo in spiritu immundo
Chrysostomus
Spiritus quidem Angelus, et aer, et anima nuncupatur, et etiam spiritus sanctus. Ne igitur propter communicantiam nominis, in errorem decidamus, addit immundo: immundus autem dicitur propter impietatem, ac elongationem a Deo, et quia omnibus immundis, et pravis operationibus se immiscet
Augustinus de Civ. Dei
Contra superbiam porro Daemonum quantam virtutem habeat Dei humilitas, quae in forma servi apparuit, ipsi Daemones ita sciunt ut eidem domino infirmitate carnis induto haec exprimerent; sequitur enim et exclamavit dicens: quid nobis, et tibi, Iesu Nazarene? Venisti ante tempus perdere nos. Clarum est in his verbis quod in eis et scientia erat, et caritas non erat: poenam quippe suam formidabant ab illo, non in illo iustitiam diligebant
Beda
Daemones enim dominum in terris cernentes, se continuo iudicandos credebant
Chrysostomus
Vel hoc ita dicit, quasi diceret: auferens immunditiam, divinamque imponens cognitionem hominum animabus, nobis locum in hominibus non das
Theophylactus
Exire enim ab homine perditionem suam existimat Daemon: immisericordes enim existunt Daemones, malum aliquod pati se existimantes cum homines non molestant. Sequitur scio quod sis sanctus Dei
Chrysostomus
Quasi diceret: considero adventum tuum: non enim firmam ac certam adventus Dei habebat notitiam. Sanctum autem dicit eum, non unum de pluribus, quia et sanctus erat unusquisque prophetarum, sed unum eum esse denuntiat: per articulum enim qui in Graeco ponitur unum ostendit; per timorem vero, omnium dominum recognoscit
Augustinus. De Civ. Dei
Tantum enim eis innotuit quantum voluit; tantum autem voluit quantum oportuit. Sed innotuit non sicut Angelis sanctis, qui eius, secundum id quod est Dei verbum, participata aeternitate perfruuntur; sed sicut eis terrendis innotescendus fuit, ex quorum tyrannica potestate fuerat liberaturus praedestinatos. Innotuit ergo Daemonibus, non per id quod est vita aeterna, sed per quaedam temporalia suae virtutis effecta, quae angelicis sensibus etiam malignorum spirituum potius quam infirmitati hominum possint esse conspicua
Chrysostomus
Non autem volebat veritas testimonia spirituum immundorum; unde sequitur et comminatus est ei Iesus, dicens: obmutesce, et exi de homine. Unde dogma salutiferum nobis datur, ne credamus Daemonibus quantumcumque denuntient veritatem. Sequitur et discerpens eum spiritus immundus, et exclamans voce magna exivit ab eo. Quia enim homo ille tamquam sapiens loquebatur, ac discrete verba proferebat, ne putaretur quod non ex Daemone, sed ex corde verba componeret, virum discerpi permisit a Daemone, ut ostenderet Daemonem esse qui loquebatur
Theophylactus
Ut videntes cernerent a quo malo liberabatur homo, et propter miraculum crederent
Beda
Potest autem videri contrarium, quomodo discerpens, vel, sicut quidam codices habent, convexans eum exiverit, cum nihil ei nocuerit secundum Lucam. Sed et ipse Lucas dicit: et cum proiecisset eum Daemonium in medium, exiit ab eo, nihilque ei nocuit. Unde intelligitur hoc dixisse Marcum convexans eum, sive discerpens, quod Lucas dicit: cum proiecisset eum in medium; et quod secutus ait: nihilque ei nocuit, hoc intelligitur, quod illa iactatio membrorum, atque vexatio non eum debilitavit, sicut solent Daemonia exire etiam quibusdam membris amputatis, aut evulsis. Visa autem virtute miraculi, novitatem dominicae admirantur doctrinae atque ad inquisitionem eorum quae audierant, per ea quae viderant, excitantur; unde sequitur et mirati sunt omnes, ita ut conquirerent: ad hoc enim fiebant signa, ut per hoc Evangelio regni Dei quod praedicabatur, certius crederetur, dum hi qui caelestia terrigenis gaudia promittebant, caelestia in terris ac divina opera monstrabant. Prius autem, teste Evangelista, erat docens eos quasi potestatem habens, et nunc turba attestante, in potestate imperat spiritibus immundis, et obediunt ei. Sequitur et processit rumor eius statim in omnem regionem Galilaeae
Glossa
Ea enim quae homines multum mirantur prompte divulgant: quia ex abundantia cordis os loquitur
Hieronymus
Mystice autem Capharnaum villa consolationis interpretatur, sabbatum autem requies. Homo in spiritu immundo requie et consolatione sanatur, ut locus et tempus congruant saluti. Homo in spiritu immundo genus humanum est, in quo immunditia regnavit ab Adam usque ad Moysen: nam sine lege peccaverunt, et sine lege perierunt. Qui sciens sanctum Dei, obmutescere iubetur, dum scientes quidem Deum, non sicut Deum glorificaverunt, sed servierunt potius creaturae quam creatori. Spiritus discerpens hominem exiit ab eo. Appropinquante salute, appropinquavit tentatio: Pharao dimissurus Israel persequitur Israel, Diabolus contemptus surgit in scandala
1:29
san Beda † 735 d.C. 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.
Teofilatto † 1107
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.
Pseudo-Crisostomo v. Vict. Ant. e Cat. in Marc. c. 1:32
But the disciples, knowing that they were to receive a benefit by that means, without waiting for the evening prayed that Peter’s mother should be healed. Wherefore there follows, who immediately tell him of her.
san Beda † 735 d.C. 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, shewing 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.
Teofilatto † 1107
By this it is signified, that God will heal a sick man, if he ministers to the Saints, through love to Christ.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
For the fever means intemperance, from which, we the sons of the synagoguek, by the hand of discipline, and by the lifting up of our desires, are healed, and minister to the will of Him who heals us.
Teofilatto † 1107
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.
Il testo latino
Beda
Primo debuit lingua serpentina, ne ultra virus spargeret, concludi; deinde femina, quae primo seducta est, a carnalis concupiscentiae febre sanari; unde dicitur et protinus egredientes de synagoga, venerunt in domum Simonis et Andreae cum Iacobo et Ioanne
Theophylactus
Recessit enim, ut consuetudo erat in sabbato, circa vesperam ad edendum in discipulorum domum. Quae autem ministrare debebat, febribus tenebatur; unde sequitur recumbebat autem socrus Simonis febricitans
Chrysostomus
Discipuli autem tamquam exinde utilitatem aliquam recepturi non expectantes vespere, socrum Petri sanari precabantur; unde sequitur qui statim dicunt ei de illa
Beda
In Evangelio autem Lucae scriptum est quod rogaverunt illum pro ea. Modo enim salvator rogatus, modo ultro curat aegrotos, ostendens se, contra vitiorum quoque passiones, et precibus semper annuere fidelium, et ea nonnumquam quae ipsi minime intelligunt, vel intelligenda dare, vel pie petentibus, etiam non intellecta, dimittere, iuxta id quod Psalmista postulat: delicta quis intelligit? Ab occultis meis munda me, domine. Unde et hic rogatus sanat; sequitur enim et accedens elevavit eam, apprehensa manu eius
Theophylactus
Per hoc significatur, quod si aliquis infirmatur, a Deo curabitur, si sanctis ministraverit ob Christi amorem
Beda super Lucam
Quod autem sabbatis maxime medicinae, doctrinaeque suae dona frequentat, docet se non sub lege, esse sed supra legem, nec Iudaicum eligere sabbatum; dilectamque domino esse requiem, si saluti studentes animarum ab opere servili, idest a cunctis contineamus illicitis. Sequitur et continuo dimisit eam febris; et ministrabat eis. Sanitas quae domini confertur imperio, simul tota redit, tanto robore comitante, ut eis continuo qui se adiuvant, ministrare sufficiat. Si autem virum a Daemonio liberatum, moraliter animum ab immunda cogitatione purgatum significare dixerimus; convenienter femina a febribus ad imperium domini curata carnem ostendit a concupiscentiae suae fervore, per continentiae praecepta frenatam
Hieronymus
Febris enim intemperantiam significat, de qua nos filii synagogae per manum disciplinae, desiderii elevatione sanamur, et huius qui sanat nos ministramus voluntati
Theophylactus
Febricitat autem qui irascitur, ut ex ira manus effrenatus extendat; sed si ratio retineat manum eius, surgit, et sic ratio ministrat
1:32
Teofilatto † 1107
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. There follows, and he healed many that were vexed with divers diseases.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Now in that he says many, all are to be understood according to the Scripture mode of expression.
Teofilatto † 1107
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.
Pseudo-Agostino Pseudo Aug. Quæst. e Vet. et Nov. Test. xvi.
For the devils knew that He was the Christ, who had been promised by the Law: for they saw in Him all the signs, which had been foretold by the Prophets; but they were ignorant of His divinity, as also were their princes, for if they had known it, they would not have crucified the Lord of glory. (1 Cor. 2:8)
san Beda † 735 d.C. 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.
Teofilatto † 1107
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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
And Luke does not contradict this, when he says, that devils came out of many, crying out and saying, Thou art Christ the Son of God: (Luke 4:41) for he subjoins, And he rebuking them, suffered them not to speak; for Mark, who passes over many things for the sake of brevity, speaks about what happened subsequently to the abovementioned words.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
But the door of the kingdom, morally, is repentance and faith, which works health for various diseases; for divers are the vices, with which the city of this world is sick.
Il testo latino
Theophylactus
Quia turbae considerabant neminem licere die sabbati curare, huius gratia solis expectabant occasum, ut curandos ad Iesum adducant; unde dicitur vespere autem facto, cum occidisset sol. Sequitur et curavit multos qui vexabantur variis languoribus
Chrysostomus
Per hoc autem quod dicit multos, omnes oportet intelligere, iuxta Scripturae consuetudinem
Theophylactus
Vel multos dicit; erant enim quidam infideles, qui minime curati sunt propter incredulitatem eorum. Multos ergo ex oblatis sanavit, illos scilicet qui fidem habebant. Sequitur et Daemonia multa eiciebat, et non sinebat ea loqui, quoniam sciebant eum
Augustinus de quaest. novi et Vet. Testam
Sciebant enim Daemonia Christum esse, qui per legem fuerat repromissus: omnia enim signa videbant in eo quae dixerant prophetae; mysterium autem divinitatis eius ignorabant, sicut et principes eorum. Si enim cognovissent, numquam dominum maiestatis crucifixissent
Beda
Quem enim dierum quadraginta ieiunio fatigatum Diabolus hominem cognoverat, nec tentando valuit an Dei filius esset, experiri; iam nunc per signorum potentiam vel intellexit, vel potius suspicatus est esse filium Dei. Non igitur ideo Iudaeis eum crucifigere persuasit, quia Dei filium non esse putavit, sed quia se morte illius non praevidit esse damnandum
Theophylactus
Ideo autem non sinebat loqui Daemonia, docens nos non credere eis, etiam si vera dicunt: si enim invenerint aliquos sibi credentes, veritatibus mendacia miscent
Chrysostomus
Non est autem contrarium ei quod hic dicitur hoc quod Lucas dicit quod exibant Daemonia a multis clamantia, et dicentia: quia tu es Christus filius Dei; subiunxit enim et increpans non sinebat ea loqui. Marcus enim multa sub brevitate pertransiens, circa finem praedictorum verborum loquitur
Beda
Mystice autem solis occubitus passionem mortemque significat illius qui dixit: quamdiu in mundo sum, lux mundi sum; et sole occidente plures quam ante daemoniaci et aegroti sanantur, quia temporaliter in carne vivens paucos Iudaeorum docuit, omnibus per orbem gentibus fidei, salutisque dona transmisit
Hieronymus
Ianua autem regni moraliter poenitentia est cum fide, quae operatur salutem languoribus variis: varia etenim sunt vitia quibus languescit civitas mundi
1:35
Teofilatto † 1107
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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Not that He required prayer; for it was He who Himself received the prayers of men; but He did this by way of an economy, and became to us the model of good works.
Teofilatto † 1107
For He shews 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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
Luke however says, that crowds came to Christ, and spoke what Mark here relates that the Apostles said, adding, And when they came to him, they said to him, All seek thee. (Luke 4:42) But they do not contradict each other; for Christ received after the Apostles the multitude, breathlessly anxious to embrace His feet. He received them willingly, but chose to dismiss them, that the rest also might be partakers of His doctrine, as He was not to remain long in the world. And therefore there follows: And he said, Let us go into the neighbouring villages and towns, that there also I may preach.
Teofilatto † 1107
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.
Pseudo-Crisostomo Vict. Ant. e Cat. in Marc.
In which word, He manifests the mystery of His emptying himself, (Phil. 2:7) that is, of His incarnation, and the sovereignty of His divine nature, in that He here asserts, that He came willingly into the world. Luke however says, To this end was I sent, proclaiming the Dispensation, and the good pleasure of God the Father concerning the incarnation of the Son. There follows: And he continued preaching in their synagogues, in all Galilee.
sant'Agostino † 430 d.C. de Cons. Evan. ii. 19
But by this preaching, which, he says, He continued in all Galilee, is also meant the sermon of the Lord delivered on the mount, which Matthew mentions, and Mark has entirely passed over, without giving any thing like it, save that he has repeated some sentences not in continuous order, but in scattered places, spoken by the Lord at other times.
Teofilatto † 1107
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 shewed forth miracles, His teaching would not be believed; so do thou also, after teaching, work, that thy word be not fruitless in thyself.
san Beda † 735 d.C. 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.
Il testo latino
Theophylactus
Postquam dominus infirmos curavit, seorsum recedit; unde dicitur et diluculo valde surgens, egressus abiit in desertum locum: in quo docuit nos non facere aliquid ad apparentiam, sed, et si boni aliquid operamur, non propalare. Sequitur ibique orabat
Chrysostomus
Non quia oratione indigeret: ipse enim erat qui hominum orationes suscipiebat: sed haec quidem dispensative agens, forma bonae operationis nobis est factus
Theophylactus
Ostendit enim nobis quod Deo debet attribui, si aliquid boni facimus, et ei debemus dicere: quoniam omne datum optimum desuper est descendens a te. Sequitur et prosecutus est illum Simon, et qui cum illo erant
Chrysostomus
Lucas autem dicit turbas accessisse ad Christum, et dixisse quod Marcus hic dicit dixisse apostolos, subdens et cum venissent ad eum dixerunt ei: quia omnes quaerunt te. Non autem invicem contradicunt: suscepit enim Christus et post apostolos turbam coniungi Christi pedibus anhelantem. Gaudens autem eos suscipiebat, sed volebat eos dimittere, ut et reliqui doctrinae eius participes essent, tamquam non multo tempore in mundo moraturus; et ideo sequitur et ait: eamus in proximos vicos et civitates, ut et ibi praedicem
Theophylactus
Transit enim ad illos magis indigentes, quia doctrinam concludere non convenit in uno loco, sed ubique radios eius extendere. Sequitur ad hoc enim veni
Chrysostomus
In quo manifestat exinanitionis, idest incarnationis mysterium et divinitatis suae dominium, cum scilicet asserit sponte in mundum venisse. Lucas vero dicit: ad hoc missus sum, denuntians dispensationem, et Dei patris bonam voluntatem de filii incarnatione. Sequitur et erat praedicans in synagogis eorum in omni Galilaea
Augustinus de Cons. Evang
In hac autem praedicatione quam dicit eum habuisse in omni Galilaea, intelligitur etiam sermo domini habitus in monte, cuius commemorationem facit Matthaeus; quem Marcus omnino non commemoravit, nec aliquid simile ei dixit, nisi quasdam sententias non contextim, sed sparsim repetivit, quas dominus aliis locis dixit
Theophylactus
Doctrinae autem operationem immiscuit: praedicans enim postmodum fugavit Daemonia: sequitur enim et Daemonia eiciens: nisi enim ostenderet Christus miracula, eius sermoni non crederetur; sic et tu post doctrinam, operare ut non sit in te vacuus tuus sermo
Beda
Mystice autem si occasu solis mors exprimitur salvatoris, quare non diluculo redeunte resurrectio eius indicetur? Cuius manifestata luce abiit in desertum gentium, ibique in suis fidelibus orabat, quia corda eorum per gratiam sancti spiritus ad virtutem orationis excitabat
1:40
san Beda † 735 d.C. 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.
sant'Agostino † 430 d.C. de Con. Evan. ii. 19
Mark puts together circumstances, from which one may infer that he is the same as that one whom Matthew (Matt. 8:2) relates to have been cleansed, when the Lord came down from the mount, after the sermon.
san Beda † 735 d.C. 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, shewed 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 shew that every man should blush for the stains of his life. But his shame did not stifle confession; he shewed 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.
Teofilatto † 1107
For he said not, If thou wilt, pray unto God, but, If thou wilt, as thinking Him very God.
san Beda † 735 d.C. 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.
san Giovanni Crisostomo † 407 d.C. Hom. 25. in Matt
Further, the reason why He touches the leper, and did not confer health upon him by word alone, was, that it is said by Moses in the Law, that he who touches a leper, shall be unclean till the evening; that is, that he might shew, that this uncleanness is a natural one, that the Law was not laid down for Him, but on account of mere men. Furthermore, He shews that He Himself is the Lord of the Law; and the reason why He touched the leper, though the touch was not necessary to the working of the cure, was to shew that He gives health, not as a servant, but as the Lord.
san Beda † 735 d.C. 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.
san Giovanni Crisostomo † 407 d.C. Hom. 25. in Matt
Moreover, by this, not only did He not take away the opinion of Him entertained by the leper, but He confirmed it; for He puts to flight the disease by a word, and what the leper had said in word, He filled up in deed; wherefore there follows, And when he had spoken, immediately, &c.
san Beda † 735 d.C. 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.
san Giovanni Crisostomo † 407 d.C. Hom. 25
As if He said, It is not yet time that My works should be preached, I require not thy preaching. By which He teaches us not to seek worldly honour as a reward for our works. It goes on: But go thy way, shew thyself to the chief of the priests. Our Saviour sent him to the priest for the trial of his cure, and that he might not be cast out of the temple, but still be numbered with the people in prayer. He sends him also, that he might fulfil all the parts of the Law, in order to stop the evil-speaking tongue of the Jews. He Himself indeed completed the work, leaving them to try it.
san Beda † 735 d.C. ubi sup.
This He did in order that the priest might understand that the leper was not healed by the Law, but by the grace of God above the Law. There follows: And offer for thy cleansing what. Moses, &c.
Teofilatto † 1107
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.
san Beda † 735 d.C. ubi sup.
If any one wonders, how the Lord seems to approve of the Jewish sacrifice, which the Church rejects, let him remember, that He had not yet offered His own holocaust in His passion. And it was not right that significative sacrifices should be taken away, before that which they signified was confirmed by the witness of the Apostles in their preaching, and by the faith of the believing people.
Teofilatto † 1107
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.
san Beda † 735 d.C. ubi sup. v. Greg. Moral. 19:22
Now it may well be asked, why our Lord ordered His action to be concealed, and yet it could not be kept hid for an hour? But it is to be observed, that the reason why, in doing a miracle, He ordered it to be kept secret, and yet for all that it was noised abroad, was, that His elect, following the example of His teaching, should wish indeed that in the great things which they do, they should remain concealed, but should nevertheless unwillingly be brought to light for the good of others. Not then that He wished any thing to be done, which He was not able to bring about, but, by the authority of His teaching, He gave an example of what His members ought to wish for, and of what should happen to them even against their will.
san Beda † 735 d.C.
Further, this perfect cure of one man brought large multitudes to the Lord; wherefore it is added, So that he could not any more openly enter into the city, but could only be without in desert places.
san Giovanni Crisostomo † 407 d.C. non occ.
For the leper every where proclaimed his wonderful cure, so that all ran to see and to believe on the Healer; thus the Lord could not preach the Gospel, but walked in desert places; wherefore there follows, And they came together to him from all places.
Pseudo-Girolamo
Mystically, our leprosy is the sin of the first man, which began from the head, when he desired the kingdoms of the world. For covetousness is the root of all evil; wherefore Gehazi, engaged in an avaritious pursuit, is covered with leprosy.
san Beda † 735 d.C. 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.
Pseudo-Girolamo
This leprosy is cleansed on offering an oblation to the true Priest after the order of Melchisedec; for He tells us, Give alms of such things as ye have, and, behold, all things are clean unto you. (Luke 11:41) But in that Jesus could not openly enter into the city, it is meant to be conveyed, that Jesus is not manifested to those, who are enslaved to the love of praise in the broad highway, and to their own wills, but to those who with Peter go into the desert, which the Lord chose for prayer, and for refreshing His people; that is, those who quit the pleasures of the world, and all that they possess, that they may say, The Lord is my portion. But the glory of the Lord is manifested to those, who meet together on all sides, that is, through smooth ways and steep, whom nothing can separate from the love of Christ. (Rom. 8:35)
san Beda † 735 d.C. in Marc. i. 10
Even after working a miracle in that city, the Lord retires into the desert, to shew that He loves best a quiet life, and one far removed from the cares of the world, and that it is on account of this desire, He applied Himself to the healing of the body.
Il testo latino
Beda
Postquam lingua serpentina Daemonum occlusa est, et femina, quae primo seducta est, a febre curata, tertio vir, qui male suadentis dicta coniugis audivit, ab erroris suis lepra mundatur, ut ipse esset ordo restaurationis in domino, qui erat ordo casus in protoplastis; unde sequitur et venit ad eum leprosus deprecans eum
Augustinus de Cons. Evang
De hoc leproso mundato talia Marcus connectit ut ipse intelligatur quem Matthaeus commemorat tunc esse mundatum quando dominus post sermonem de monte descendit. Et quia dominus ait: non veni solvere legem, sed adimplere, ille qui excludebatur a lege, purgari se domini potestate praesumens, non ex lege, sed supra legem esse gratiam indicavit quae leprosi maculam posset abluere. Verum sicut in domino potestatis auctoritas, ita in illo fidei constantia declaratur; sequitur enim et genuflexo dixit: domine, si vis, potes me mundare. In faciem procidit, quod humilitatis est et pudoris, ut unusquisque de vitae suae maculis erubescat; sed confessionem verecundia non repressit: ostendit vulnus, et remedium postulavit; et ipsa confessio religionis et fidei plena est: in voluntate enim domini tribuit potestatem
Theophylactus
Non enim dixit: si Deum deprecatus fueris, sed si vis, quasi ipsum credens Deum
Beda
De voluntate autem domini non quasi pietatis incredulus dubitavit, sed quasi colluvionis suae conscius non praesumpsit. Sequitur Iesus autem misertus eius, extendit manum suam, et tangens eum ait illi: volo: mundare. Non, ut plerique Latinorum putant, iniungendum est, et legendum: volo mundare; sed separatim, ut primum dicat volo, deinde imperet: mundare
Chrysostomus super Matth
Propter hoc autem leprosum tangit, et non solo verbo contulit sanitatem, quia in lege a Moyse dictum est: qui leprosum tetigerit, immundus erit usque ad vesperum. Ut enim ostendat quod secundum naturam est haec immunditia, et quod lex non erat propter eum posita, sed propter homines puros, et quod ipse est proprie dominus legis, et quia non sicut servus infert, sed sicut dominus, sanitatem, leprosum tetigit congruenter, non tamen existente necessario tactu ad curationis operationem
Beda
Ideo etiam tetigit ut probaret quia contaminari non poterat qui alios liberabat. Simulque illud mirabile quod eo sanavit genere quo fuerat obsecratus. Si vis, inquit leprosus, potes me mundare. Volo, inquit; ecce habes voluntatem; mundare, iam habes pietatis effectum
Chrysostomus
Per hoc autem non solum opinionem leprosi non destruxit, sed magis confirmavit: verbo enim morbum fugat et quod leprosus verbo dixerat, hoc opere adimplevit; unde sequitur et cum hoc dixisset, statim discessit ab eo lepra, et mundatus est
Beda
Nihil enim medium inter opus Dei atque praeceptum, quia in praecepto est opus: dixit enim, et facta sunt. Sequitur et comminatus est illi, statimque eiecit eum, et dixit ei: vide nemini dixeris
Chrysostomus
Quasi diceret: tempus nondum est mea opera praedicari; tua non indigeo praedicatione. Per hoc autem docet nos ex nostris operibus honorem apud homines pro retributione non quaerere. Sequitur sed vade, ostende te principi sacerdotum. Propter hoc autem hunc ad sacerdotem mittit salvator, ad probationem medelae, et ne extra templum fieret, sed in oratione cum populo computetur. Mittit etiam, quae sunt legis adimplens, ut Iudaeorum linguam maliloquam obturaret. Opus quidem ipse complevit, probationem operis illis dimittens
Beda
Ut scilicet intelligeret sacerdos eum non legis ordine, sed gratia Dei supra legem esse curatum. Sequitur et offer pro emundatione tua quod praecepit Moyses, in testimonium illis
Theophylactus
Praecepit quidem munus offerre quod habebant in consuetudine qui mundabantur offerre, tamquam in huiusmodi testimonium quod non erat contra legem, sed magis legem confirmabat, intantum quod ipse legis operaretur praecepta
Beda
Si quem vero movet quomodo dominus Iudaicum videtur approbare sacrificium, cum id non recipiat Ecclesia, meminerit, quod nondum obtulerat in passione holocaustum suum. Non autem oportebat auferri significantia sacrificia priusquam illud quod significabatur, confirmatum esset contestatione apostolorum praedicantium, et fide credentium populorum
Theophylactus
Leprosus autem, quamvis dominus prohibuerit, beneficium patefecit; unde sequitur at ille egressus coepit praedicare, et diffamare sermonem. Oportet enim beneficiatum gratum esse, et gratias reddere, etiam si benefaciens non indigeat
Gregorius Moralium
Merito autem quaeritur quidnam sit quod dominus quae gessit, abscondi iussit, et nec ad horam potuerunt abscondi? Sed notandum. Miraculum faciens taceri iussit, et tamen taceri non potuit, ut videlicet electi eius exempla doctrinae illius sequentes, in magnis quae faciunt latere quidem in voluntate habeant, sed ut prosint aliis, prodantur inviti. Non ergo voluit quicquam fieri, et minime potuit; sed quid velle eius membra debeant, quidve de eis etiam nolentibus fiat, doctrinae magisterio exemplum dedit
Beda
Unius autem perfecta salvatio multas ad dominum cogit turbas; unde subditur ita ut iam non posset manifeste introire in civitatem, sed foris in desertis locis esset
Chrysostomus
Leprosus enim ubique praedicabat mirabilem curationem, ita ut omnes currerent ad visum, et fidem curantis: ut propter hoc dominus in civitatibus evangelizare non posset, sed in eremis conversaretur; unde sequitur et conveniebant ad eum undique
Hieronymus
Mystice lepra nostra peccatum primi hominis est, quae a capite coepit quando regna mundi desideravit: radix enim omnium malorum est cupiditas; unde Giezi avaritiam secutus lepra suffunditur
Beda
Extenta vero manu salvatoris, hoc est incarnato Dei verbo, humanamque contingente naturam, ab erroris prisci varietate mundatur
Hieronymus
Quae quidem lepra vero sacerdoti secundum ordinem Melchisedech ostensa, oblatione mundatur, eo dicente nobis: date eleemosynam, et omnia munda sunt vobis. Quod autem non poterat Iesus manifeste in civitatem introire, etc., significatur quod non omnibus manifestatus est Iesus, qui latis, atque plataneis serviunt laudibus, et propriis voluntatibus; sed his qui foras cum Petro exeunt, et in desertis locis sunt, quae elegit dominus ad orandum et reficiendum populum, qui scilicet deserunt delectationes mundi, et omnia quae possident, ut dicant: portio mea dominus. Gloria vero domini manifestatur his qui conveniunt undique, idest per plana, et ardua, quos nihil potest separare a caritate Christi
Beda
Post factum etiam in civitate miraculum secedit dominus in desertum, ut ostendat se magis quietam, et a saeculi curis remotam diligere vitam, atque ob huius appetitum se sanandis curam adhibere corporibus
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1. INITIUM EVANGELII JESU CHRISTI, FILII DEI, SICUT SCRIPTUM EST IN ISAIA, etc. — Multi ante « sicut » ponunt punctum, censentes τὸ « initium Evangelii, » etc., esse titulum libri. Verum haec verba non esse titulum, sed initium et prooemium libri, patet ex nomine « initium, » et quia haec verba pendent a τῷ « sicut scriptum est, » etc.; quare ante « sicut » ponendum est comma, non punctum. Vox ergo « Evangelii, » hic non significat scripturam Evangelii, quam scripsit Marcus, ut significat cum dicimus « Evangelium Marci; » sed significat praedicationem Evangelicam « Jesu Christi, » ut sequitur. Sensus igitur est, q. d. Evangelica Christi praedicatio initium habuit tale, quale praedixit Isaias et Malachias, scilicet praedicationem Joannis Baptistae ejusque testimonium de Christo; Joannes enim coepit praedicare regnum coelorum, Christi praedicatione et morte reserandum. Unde ipse suos ad poenitentiam induxit, ut per eam capaces fierent gratiae Christi et regni coelorum, dicens: « Poenitentiam agite; appropinquavit enim regnum coelorum. » Haec ergo ejus praedicatio fuit « initium Evangelii, » id est praedicationis Evangelicae inchoatae a Joanne et perficiendae per Christum. Moses enim et lex vetus praedicabant et promittebant terram promissam, lacte et melle manantem, si Judaei Dei mandatis parerent: Christus vero et lex Evangelica praedicat promittitque regnum caelorum, si homines de peccatis poeniteant et Christi mandata observent. Praedicatio ergo poenitentiae quam fecit Joannes, fuit praeparatio et initium praedicationis Evangelicae quam fecit Christus evangelizans regnum coelorum. Nota: Matthaeus et Joannes Evangelium ordiuntur a Christo ipso; sed Joannes a divina, Matthaeus ab humana Christi generatione. Marcus vero et Lucas illud auspicantur a Joanne Baptista, sed Lucas a Joannis nativitate, Marcus autem a Joannis praedicatione.
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2. SICUT SCRIPTUM EST IN ISAIA PROPHETA: ECCE EGO MITTO ANGELUM MEUM ANTE FACIEM TUAM, QUI PRAEPARABIT VIAM TUAM ANTE TE. 3. VOX CLAMANTIS IN DESERTO: PARATE VIAM DOMINI, RECTAS FACITE SEMITAS EJUS. — Prior sententia, vers. 2, est Malachiae, cap. III, 1; posterior est Isaiae, cap. XL, 3. Unde Graeca habent, vers. 2: Sicut scriptum est in Prophetis, scilicet Malachia et Isaia; sed Latina Vulgata, ac Graeca nonnulla, item Syrus et Arabicus habent: Sicut scriptum est in Isaia propheta, et ita Graecos olim legisse docet S. Hieronymus, lib. De optimo genere interpret. Script. Dices, cur Marcus solum Isaiam citat, non Malachiam? Respondeo: Quia potior hic est Isaias; nam vox Joannis in deserto clamantis: « Poenitentiam agite, » erat « initium Evangelii, » id est Evangelicae praedicationis Christi; sed quia Malachias indicat hanc Joannis vocem, non ab homine, sed a Deo missam, propterea Marcus praemisit verba Malachiae, ut per illa excitet attentionem lectoris ad venerandam et capessendam vocem Joannis ab Isaia praenuntiatam. Adde, idem in re dicere Malachiam cum eo quod dicit Isaias; nam angelus missus a Deo ad praeparandam viam Christo non alius fuit quam Joannes voce sua clamans praedicansque poenitentiam, quae corda hominum praepararet ad Christi praedicationem et gratiam. Est ergo hoc unum quasi duorum Prophetarum denique oraculum, uno eodemque sensu de uno eodemque Joanne prolatum, licet aliis et aliis verbis, quae se mutuo confirmant et explicant. In Isaiae ergo oraculo reipsa continetur oraculum Malachiae; quod enim praedixit Malachias, idem clarius et pressius aliis verbis praedixit Isaias. Haec ergo est causa cur Marcus hic caeterique Evangelistae et Apostoli, cum duos Prophetas, vel duas pluresque sententias ejusdem libri vel diversi e veteri Testamento citant, quasi unum idemque testimonium citent, ut patet 1 Petri II, 7, collato cum Psal. CXVII, 22, et Isaiae VIII, 14. Item I Corinth. XV, 54, collato cum Isaiae XXV, 8, et Osee XIII, 14. Causa, inquam, est quod una sententia alteram confirmet et explicet, adeoque reipsa idem dicat quod altera; quare utraque non tam duae, quam una eademque in re sententia esse videtur. Reliqua quae hic de Joanne dicuntur explicavi Matth. III, 3, et XI, 10, ac Malach. III, 1, et Isaiae XL, 3; quare illa hic non repetam, nec audiam illud vulgo jactatum: « Crambe recocta. »
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4. FUIT JOANNES IN DESERTO BAPTIZANS, ET PRAEDICANS BAPTISMUM POENITENTIAE (id est excitando homines ad paenitentiam, ut per eam disponerentur) in (ad) remissionem peccatorum — accipiendam a Christo ejusque baptismo, qui erat perfectio et consummatio baptismi Joannis. Christus enim quasi rex coelorum, praedicabat regnum sua gratia accipiendum, cujus prima pars est remissio peccatorum, quam praestat Christi baptismus, utpote Christi spiritu et gratia instructus et quasi animatus, juxta illud Joannis: « Ego baptizo vos aqua in poenitentiam; qui autem post me venturus est, etc., ipse vos baptizabit Spiritu Sancto et igne, » Matth. III. Quod repetit hic Marcus, vers. 8.
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12. ET STATIM SPIRITUS EXPULIT EUM IN DESERTUM. — Graece, ἐκβάλλει, id est emittit, ejicit, expellit. « Spiritus, » scilicet Sanctus, qui paulo ante in baptismo specie columbae in eum erat delapsus. « Expulit, » id est magna vi spiritus et ardoris impulit Christum, ut ultro et sponte iret « in desertum, » ut ibi quasi in palaestra solus cum diabolo congrederetur: ibi ergo duellum iniere Christus et Antichristus, puta diabolus, sive Lucifer.
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13. ET ERAT IN DESERTO QUADRAGINTA DIEBUS, ET QUADRAGINTA NOCTIBUS, ET TENTABATUR A SATANA. — Graece, πειραζόμενος, id est tentationem patiens. Unde multi putant Christum per quadraginta dies crebro tentatum fuisse a Satana, per varia spectra et horribilia monstra, qualia daemon objecit S. Antonio, ut eum terreret ac ab oratione et solitudine avocaret. Ita Franciscus Lucas. Verum videtur Marcus unico verbo πειραζόμενος, id est tentationem patiens, tres solemnes Christi tentationes quas recenset Matthaeus, cap. IV, 2 et seq., per compendium perstringere et complecti voluisse. Unde Lucas, cap. IV, 2, post τὸ πειραζόμενος statim tres hasce tentationes enarrat. Vide dicta Matth. IV, 2. Verum enim hic est illud: « Dum brevis esse laboro, obscurus fio. » ERATQUE CUM BESTIIS. — θηρίων, id est feris. Innuitur summa loci solitudo, aeque ac Christi innocentia, quod scilicet in loco desertissimo agens cum leonibus, lupis, pardis, serpentibus, eos non timeret, nec ab eis laederetur; sicut Adam, quamdiu fuit innocens, cum iisdem in paradiso innoxie egit; omnia enim ipsum, ut dominum suum intuebantur et reverebantur. ET ANGELI MINISTRABANT EI. — Non ante tentationem et victoriam, ut vult Beda: sic enim Jesus a diabolo fuisset agnitus esse Filius Dei, ex angelorum famulatu, reverentia et adoratione, nequi eum diabolus aggredi et tentare fuisset ausus; sed post tentationem parta jam victoria, ut patet Matth. IV, 11: idque ad hoc, ut Jesus solus cum solo duellans diabolo, eumque vincens et superans, in se ostenderet tentamenta vincentibus Deo paratam esse consolationem et consortium obsequiumque angelorum.
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14. POSTQUAM AUTEM TRADITUS EST (carceri a Herode) JOANNES, VENIT JESUS IN GALILAEAM, PRAEDICANS EVANGELIUM REGNI DEI. — Secundus hic fuit Christi adventus e Judaea in Galilaeam, ut fugeret Herodem, ne se quoque incarceraret. Jam enim Christus praedicarat et baptizarat in Judaea; quare ibi inclarescens incurrit invidiam Scribarum et Pharisaeorum, qui eum quasi novatorem ad Herodem detulerunt et accusarunt. Quare idem hic est Christi adventus cum eo quem recenset Matthaeus, cap. IV, 12; Lucas, cap. IV, 14; et Joannes, cap. IV, 3 et 43. Licet nonnulli illum Joannis ab hoc diversum, et tertium Christi in Galilaeam adventum esse autument, eo quod in eo Christus fugerit Pharisaeos, ut ait Joannes; in secundo vero fugerit Herodem, ut ait Matthaeus et Marcus; sed, ut dixi, Pharisaeos fugit, quia Herodem fugit: apud hunc enim eum accusarunt Pharisaei; quare eadem haec fuit Christi fuga idemque in Galilaeam adventus. Nota: Christus in Judaea baptizatus a Joanne, ibique familiaritatem contrahens cum Joannis discipulis, Andrea et Petro, inde abiit in Galilaeam, ac vocavit Philippum, et in nuptiis Cana Galilaeae aquas convertit in vinum. Hic fuit primus Christi e Judaea adventus in Galilaeam, quem enarrat Joannes, cap. I, 43 et seq. Verum instante Paschate, Christus e Galilaea rediit in Judaeam, ut juxta legem sisteret se templo, Joan. II, 13; tumque ejecit ementes e templo, et cum Nicodemo collocutus palam coepit baptizare et praedicare. Joan. III, 26; quare inclarescens incurrit invidiam Scribarum. Unde metuens an ipsi se accusarent apud Herodem, uti accusarant Joannem Baptistam, audiens eum occisum, secessit iterum e Judaea in Galilaeam, Joan. IV, 3 et 43, atque hic est secessus de quo agit hic Marci et Matthaei cap. IV, 12, ut ibidem dixi. Unde in Galilaea tunc Christus ad se vocavit quatuor piscatores, scilicet Petrum et Andream, Jacobum et Joannem, uti narrat Marcus, vers. 16 et seq., ac Matthaeus, cap. IV.
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15. ET DICENS: QUONIAM IMPLETUM EST TEMPUS. — Graece ὅτι, id est quod. IMPLETUM EST TEMPUS — adventus Messiae et regni coelorum; ut scilicet illud tot millibus annorum clausum, Christus sua praedicatione, et morte et gratia reseret et aperiat. POENITEMINI. — Poenitentiam agite, ut peccata commissa detestemini, et proponatis vitam in melius commutare. Pulchre Scholiastes apud S. Hieronymum: « Amaritudinem radicis, ait, dulcedo pomi compensat, periculum maris spes lucri delectat, dolorem medicinae spes salutis mitigat; qui desiderat nucleum, frangit nucem: sic qui cupit gaudium conscientiae sanctae, amaritiem paenitentiae, ceu pilulam sorbeat. »
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19. JACOBUM ZEBEDAEI ET JOANNEM. — Pulchre Scholiastes apud S. Hieronymum: « Hac, ait, piscatorum quadriga vehimur ad aethera, sicut Elias; his quatuor angulis construitur prima Ecclesia. Quatuor virtutibus in imaginem Dei convertimur, obedientes prudentia, viriliter agentes justitia, serpentem calcantes temperantia, et Dei gratiam merentes fortitudine. » Theophylactus: « Prius, ait, vocatur Petrus, id est actio; deinde Joannes, id est contemplatio. »
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23. ET ERAT IN SYNAGOGA EORUM HOMO IN SPIRITU IMMUNDO. — Id est homo spiritus immundi, hoc est habens spiritum immundum, puta possessus a daemone. Talis enim a daemone ita agitur et raptatur, ut in daemone esse et habitare videatur. Est hebraismus; Hebraei enim ב beth, id est in, usurpant loco regiminis, quo unum nomen substantivum regit aliud in genitivo. ET EXCLAMAVIT. — Spiritus, puta daemon, per os hominis a se possessi, « quasi tormenta sustinens, » ait Scholiastes apud Chrysostomum, quasi in dolore positus, quasi flagella ferre non valens. » Nam, ut ait Beda: « Praesentia Salvatoris tormenta sunt daemonum. » Voluit id Christus, ut per hoc publicum daemonis de se testimonium, perque ejus expulsionem Judaei in synagoga Capharnaensi (ibi enim haec contigerunt, ut patet vers. 21) congregati, agnoscerent ipsum esse Messiam. De hoc daemoniaco nil habet Matthaeus, sed Lucas, cap. IV, 33.
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24. DICENS. — Graeca subdunt ἔα, quod Interpres Lucae, IV, 34, vertit sine, ut sit imperativus verbi ἐάω, id est sino, permitto; q. d. ait Euthymius: « Dimitte nos, » noli nos vexare et ejicere. Alii ἔα accipiunt quasi adverbium dolentis, stupentis et obsecrantis; q. d. Ah! hem! eia! bone, quid tibi nocui? ne me a possessione mea expellas. QUID NOBIS ET TIBI, JESU NAZARENE, VENISTI PERDERE NOS? SCIO QUI SIS, SANCTUS DEI. — q. d. Quid tibi, o Jesu, nobiscum est negotii, quando te ego aliique daemones laesimus, ut nos pellere et laedere velis? q. d. Nos non te, o Christe, qui sanctus es, sed peccatores velut nostri juris invadimus. Nil ergo nobis tecum est litis; tu igitur vicissim noli nobiscum litigare et nos perdere. VENISTI PERDERE NOS? — Quidam codices addunt: « ante tempus; » sed id delent Graeca, Romana, Syrus et Arabicus; videtur enim id ex Matthaei cap. VIII, 29, huc translatum. Jam quoad sensum: Primo, Beda: « Dominum, ait, in terra cernentes daemones, se continuo judicandos credebant; » q. d. Noli tuo adventu, o Jesu, tam cito inducere diem judicii, ut nos in tartara abliges sine ulla spe exeundi. Secundo, Scholiastes apud Chrysostomum exponit, q. d. Nobis non das locum in hominibus, dum divina doces; sed hoc mysticum est. Tertio, et genuine, « Venisti nos perdere, » id est « torquere, » ut habet Matthaeus, cap. VIII, 29, ex hominibus ejicere et in infernum mittere. Unde Theophylactus: « Exire ab homine, » inquit, « suam perditionem dicit. » Summa enim daemonum voluptas est, homines possidere, vexare, tentare. Hoc est quod ait Lucas, VIII, 31: « Et rogabant illum ne imperaret illis, ut in abyssum (infernum) irent. » Scio qui (quis) sis (nimirum), Sanctus Dei. — Arabicus: Scio quis sis, Sancte Dei; Graece ὁ ἅγιος, id est ille sanctus, scilicet singularis et per eminentiam, qui adeo es sanctus, ut tuam sanctitatem aliis communices, sisque quasi fons et sol sanctitatis, qui omnes sanctos sanctificas, puta Messias et Dei Filius, quem a tot millenis annis omnes avidissime exspectant, uti exponunt alii daemones, cap. III, 12. Ita Theophylactus, Euthymius et alii. Alludit ad illud Danielis, IX, 24: « Ungatur Sanctus Sanctorum, » id est Messias. Vide ibi dicta. Porro, adulatur hic daemon Christo, ne eum affligat et ejiciat, atque ut in vanam gloriam eum inducat. Porro Glossa: « Non est, » inquit, « haec voluntatis confessio, sed necessitatis extersio. » Scio, — hoc est suspicor, conjecto, opinor; nam, ut ait Scholiastes apud Chrysostomum, daemon non habebat firmam et certam adventus Dei notitiam, quia, ut inquit S. Augustinus, lib. IX De Civitate, cap. XXI, « tantum eis innotuit, quantum voluit: tantum voluit, quantum oportuit; innotuit vero per quaedam suae virtutis effecta; » de quo plura, cap. III, 12.
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25. ET COMMINATUS EST EI. — Graece, ἐπετίμησεν αὐτῷ, id est increpavit eum, objurgavit cum minis, scilicet minando quod eum affligeret nisi taceret. DICENS: OBMUTESCE. — Arabicus: « Claude os tuum. » Cur? Respondeo: Primo, quia non decebat Christum, id est Deum, a daemone laudari; sicut non decet virginem a meretrice commendari. Ita Tertullianus, lib. IV Contra Marcionem. Secundo, ne videretur esse amicus daemonis et cum eo commercium habere; nam postea Christo id objecerunt, scilicet quod ope Beelzebub ejiceret daemonia, Matth. XII. Quo facto Christus nos docuit vitare omne cum daemone commercium, eo quod ipse juratus sit Dei hostis et totus ad nos laedendum et perdendum, etiam cum aliquam corpori opem promittit vel affert, intentus. Unde Scholiastes apud Chrysostomum: « Obmutesce, ait, laus mea sit silentium tuum, non me laudet vox tua, sed tormenta tua: poena tua laus mea est. Non quia laudas gratulor, sed quia exis gratulor. » Tertio, ut doceret adulationi esse resistendum, ne illa aliquod vanae gloriae desiderium in pectore nostro excitet. Ita Bostrensis in cap. VIII Lucae. Quarto, Euthymius: « Docuit nos, ait, ne daemonibus unquam credamus, etiam vera dicentibus: cum enim ament mendacium, sintque nobis inimicissimi, nunquam vera loquuntur, nisi ut ad fallendum veritate quasi esca quadam utantur. » Mendaces enim, ut sua mendacia colore veritatis celent et persuadeant, hac arte uti solent, ut initio vera quaedam narrent, ac iis deinde falsa attexant, ut qui prima crediderint, credant et postrema. Hac de causa Paulus, Actor. XVI, 18, pythoni se laudanti os occlusit, imo eum expulit. Quinto, quia daemon hic intempestive et nimis cito prodebat eum esse Messiam, quare hoc nocuisset Christo et populum ab eo avertisset; tam grande enim arcanum sensim aperiendum et per miracula multa populo erat persuadendum, qui alioqui illud initio capere et credere non poterat, quia necdum ad hoc erat dispositus et praeparatus: qua de causa, cap. VIII, 30, Christus vetat Apostolis quoque ne ipsum dicant esse Christum. Ita Maldonatus, Franciscus Lucas et alii. Symbolice Beda: « Daemon, inquit, quia Evam lingua sua fefellerat, lingua punitus est, ne loqueretur. »
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26. ET DISCERPENS EUM SPIRITUS IMMUNDUS, ET EXCLAMANS VOCE MAGNA, EXIIT AB EO. — « Discerpens, » non hominem a se possessum lacerando, discindendo, mutilando; nam Lucas, cap. IV, 35, nihil illi nocuisse ait; sed ejus membra contorquendo, collidendo, huc illucque jactando, convellendo, perinde ac si eum dilaniare et vellicare voluisset. Graecum enim σπαράττω significat laniare, dilaniare et discerpere, unde σπαραγμός est convulsio. Hinc S. Augustinus, lib. IV De Consensu Evang., cap. XI, et Beda pro « discerpens » legunt « convexans, » id est contorquens; et Marci interpres, cap. IX, 19, vertit « conturbans. » « Spiritus, inquit, conturbavit illum, et elisus in terram volutabatur spumans. » Fecit id daemon ex ira rabie, ut coactus a Christo egredi homini nocere quantum posset: nimirum quo vicinior et potior est gratia Christi, eo impotentius furit daemon, ut declaret quam invite a se possessos illos mittat et concedat Christo. Sed nota daemones tumultuari tantum ac tumultus horrendos ciere, sed vanos et cassos; nec enim laedere potest prohibente Christo. Permisit id Christus tribus de causis: primo, ut pateret hunc hominem vere fuisse possessum a daemone; secundo, ut daemonis malitia et indignatio cerneretur; tertio, ut liqueret daemonem non sponte, sed coactum victumque a Christo egredi. Ita Theophylactus, Euthymius et alii. Hinc. Tropologice: S. Gregorius, hom. 12 in Ezech. docet daemonem peccatores, dum convertuntur, mire vexare, tentare et cruciare: « Mox, inquit, ut animus amare coelestia coeperit, mox ut ad visionem pacis intimae tota se intentione collegerit, antiquus ille adversarius, qui de coelo lapsus est, invidet, insidiari amplius incipit et acriores quam consueverat tentationes admovet, ita ut plerumque sic resistentem animam tentet sicut ante nunquam tentaverat quando possidebat. Unde scriptum est: Fili, accedens ad servitium Dei, sta in justitia et timore, et praepara animam tuam ad tentationem. » Et paulo post: « Quid est enim quod obsessum hominem antiquus hostis, quem possessum non discerpserat, deserens discerpsit, nisi quod plerumque, dum de corde expellitur, acriores in eo tentationes generat, quam prius excitaverat, quando hoc quietus possidebat? » ET EXCLAMANS, — cum horrendo ejulatu, incondito stridore et fremitu, ut ostenderet quam invite exiret quantaque sibi vis fieret a Christo; nihil enim articulatum dixit, aut prolocutus est. Nam Christus ei loqui vetuerat, dicens: « Obmutesce. » Ita Euthymius: « Clamavit, ait, voce magna flagellatus imperio Dominico; non dixit tamen quid clamaverit, eo quod voces nihil significantes ediderit. » Addit idem in Luca IV, 33: « Etenim animo restitutus homo, mentisque compos effectus, sobrii modestique viri oratione utebatur. »
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27. QUAENAM DOCTRINA HAEC NOVA? QUIA IN POTESTATE ETIAM SPIRITIBUS IMMUNDIS IMPERAT, ET OBEDIUNT EI. — q. d. Quaenam est haec doctrina caelestis et divina, utpote quam Deus e coelo tot tamque potentibus miraculis confirmat; Christus enim ejus doctor non per preces, sed mera potestate, soloque jussu daemonibus imperat ut exeant, et obediunt ei. Quare necessum est ut ipse sit Messias, Dei Filius verusque Deus; hic enim solus pro potestate sua imperat daemonibus.
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32. CUM OCCIDISSET SOL. — Graece, ὅτε ἔδυ ὁ ἥλιος, id est cum sol quasi mari absorptus et mersus esset; δύομαι enim est absorberi, mergi, submergi, diciturque de insulis quae a mari sorbentur et merguntur. Haec phrasis ergo petita est a sensu vulgi, qui putat solem, dum occumbit, mergi oceano. Unde Virgilius, VII Aeneid., sic canit: ...... Sol utrumque recurrens Respicit oceanum. Et Tibullus, lib. II: Solis anhelantes abluit amnis equos. Et Boetius, lib. II De Consol.: Quos videt condens radios sub undas, Phoebus extremo veniens ab ortu. Et lib. III: Cadit Hesperias Phoebus in undas, Simile fecit Matth. cap. XIV, vers. 21. Ita Theophylactus et Euthymius. Disce hic a Christo auroram dare orationi, ac diluculo surgere ut meditationi vaces et primitias diei Deo tribuas, aurora enim musis amica, sed amicior Deo et angelis. Vide dicta Deuteronomii cap. VI, 7.
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33. ET ERAT OMNIS CIVITAS CONGREGATA AD JANUAM. — (Capharnaum, ut patet ex vers. 21) — domus Petri et Andreae, ubi hospitabatur Jesus, ut patet vers. 29.
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34. ET CURAVIT MULTOS. — Scilicet omnes qui ipsi offerebantur, ut habet Matthaeus, cap. VIII, 16; hi enim erant multi. Ita Theophylactus et Euthymius. ET NON SINEBAT EA LOQUI, QUONIAM SCIEBANT EUM. — q. d. Non sinebat daemones loqui, quod ipsi nossent Jesum esse Messiam, ob causas quas recensui vers. 25. Qualis et quanta fuerit haec daemonum notitia, dicam cap. III, 12. Arabicus: Et non sinebat daemonia loqui, quoniam sciebant quod ipse esset ipse, id est quod ipse erat is qui reipsa erat, scilicet Messias et Salvator mundi.
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35. ET DILUCULO VALDE. — Graece, καὶ πρωὶ ἔννυχον, id est et mane cum multa adhuc esset nox. Erat enim diluculum profundum, primum et summum, cum adhuc sunt tenebrae. Unde nox vocari potuit a Marco, licet a Luca, cap. IV, 42, vocetur « dies, » quia scilicet erat « aurora diei, » sive diluculum quo oriri incipit dies. ABIIT IN DESERTUM. — Tum ut ibi quietius et attentius oraret: unde sequitur, « ibique orabat; » tum ut post tot miracula fugeret hominum laudem et plausum, ut nos idem facere doceret.
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43. ET COMMINATUS EST EI, STATIMQUE EJECIT ILLUM. — Graece, « et comminatus ei, statim ejecit illum; » q. d. Graviter et minans jussit ei miraculum sanitatis a se patratum celare, ideoque « statim ejecit illum, » id est illum a se ablegavit, emisit, abire jussit; ne sciretur quod ipse illum a lepra curasset, idque ut daret nobis exemplum fugiendae vanae gloriae et plausus hominum. Unde explicans subdit: « Vide nemini dixeris. »
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44. OSTENDE TE PRINCIPI SACERDOTUM. — Graece, ἱερεῖ, id est sacerdoti. Non enim solus summus pontifex, sed et quivis sacerdos judicare poterat de lepra, num illa esset curata, nec ne, ut patet Levit. XIII, 2. Verisimile tamen est quod, quia causa leprae erat gravis et difficilis, judicium illius ex pontificum interpretatione et decreto reservatum fuerit « principi Sacerdotum, » ut hic dicitur, hoc est uni e viginti quatuor primoribus sacerdotum, qui vicissim per hebdomadas singulas praeerant caeteris sacerdotibus ac sacrificiis, caeterisque templi officiis et ritibus ex ordinatione Davidis, ut patet I Paral. XXIV, 3 et seq.
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45. AT ILLE EGRESSUS, COEPIT PRAEDICARE ET DIFFAMARE SERMONEM. — (divulgare; Arabicus, promulgare) — id est rem et factum, puta miraculum sanatae leprae in se a Christo patratum, quia sentiebat hoc esse ad Dei et Christi gloriam, etsi Christus humilitatis et modestiae studio imperasset ei silentium; sed ipse hoc imperium censebat non esse praeceptum. ITA UT JAM NON POSSET MANIFESTE INTROIRE IN CIVITATEM, — sine verecundia ob honorem et plausum populi, Christo ob tantum miraculum applaudentis; vel « non posset, » id est non vellet. Sic enim accipi subinde « posse » pro « velle, » multis exemplis docet Nazianzenus, orat. 4 De Theolog.
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v. 1 initium evangelii Iesu Chris, Filii Dei,
Regnum messianum ita introduci coeptum est, ut a prophetis erat pr&edictum. Exstitit enim secundum verba prophetica praecursor, Ioannes baptista, praedicans baptismum poenitentiae multa cum populi commotione. Breviter refertur aspera eius vitae ratio et testimonium quod reddidit Messiae venturo. Ita loannes praeparat viam Domini. Ipse vero Dominus etiam quandam praemittit praeparationem ad munus suum subeundum in baptismo suscepto et in commoratione in deserto parum eius interest integrum afferre textum; praetermittit quoque verba ex Malachia deprompta : ecce ego mitto angelum meum etc. Librorum initia inter se confert quoque Titus adv. Manichaeos 3,3; M. 18,1217; Serapion vero adv. Manichaeos cap. 25 ita habet : idcirco evangelii sciontiam non tenent, qui evangeliorum initium non susceperunt : initium evangelii Iesu Christi, sicut scriptum est in Isaia propheta : τὴν ἀρχὴν τῶν μαθημάτων ἐχδεδλήχασι τῇ ἀρχῇ τῶν τῆς πονηρίας ἱστῶν (Is. 59,5 seq.? Ier. 2,30 οἱ 5,33). Unde liquet Serapionis minime interesse eo loco (M. 40,921) integrum afforre textum. Atque Cyr hier solum effert Ioannem fuisse initium rerum evangelicarum : ἀρχὴ Yap tou E9XvY tu qu, φησι, xat τὰ ἕξης, ἐγένετο ἰωαννης εν t. tp. βαπτιζων; ex quo loquendi modo evidens est eum nolle afferre textum integrum. Victorinus autem ex variis initiis ostendit apte suum cuique evangelistae assignari symbolum : Marcus itaque evangelista sic incipiens : initium evangelii I. Ch. sicut scriptum est in Isaia : vox clamantis in deserto, leonis habet effigiem (in Apoc. 4,7; M. 5,325), ex qua loquendi ratione nequit concludi eum voluisse aut debuisse omnia verba in medium proferre. Quod autem Hier ad Malach. 3,1 et in ep. ad Pammachium, de optimo genere interpretandi (ep. 57, al. 101, n. 9) omittat Filii Dei recitans initium evangelii, parum probat pro omissione, quia ad Matth. 3,3 verba haec affert. Textum plane singularem habuisse videtur Severianus, Gabalorum episcopus, cuius sermo de sigillis librorum refertur inter opera S. Chrysostomi (M. 63,551 seq.); dicit enim : « beatus Marcus evangelium aggressus dicit quidem Filium Dei, sed statim sermonem compressit ct sensa minuit, ut alliceret auditorem; baptistae quae sunt statim memorat dicens : initium evangelii I. Ch. sicut scriptum est in Isaia propheta » (M. 63,510. 541; in editione bened. opp. Chrys. t. 12 p. 412); videtur itaque codex Severiani habuisse evangelii titulum in quo legebatur : evangelium I. Ch. Filii Dei, sed in ipso evangelii v. 1 Filii Dei non legebatur. S. Marcus, comes et interpres Petri, eodem modo descriptionem evangelii instituit quo olim Petrus insinuaverat Act. 10,37 : incipiens a Galilaea post baptismum quod praedicavit loannes. Monet autem statim initium annuntiationis regni messiani, nuntii utique faustissimi et optima quaeque promittentis factum esse tale quale ἃ prophetis praedictum erat; proinde Deum ipsum magna cura providisse ut talis nuntius et diu ante praediceretur et debite praepararetur; qua re et Iudaei et gentiles edocebantur hunc nuntium ut susciperent magna exspectatione et veneratione;
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v. 2 Sicut scriptum est i. e. initium evangelii, nuntii salutaris de Iesu Chriβίο erat (vel factum est) ita, uti scriptum est; eo modo verba iungunt et explicant Irenaeus, Orig. Epiphanius quorum locos supra in lect. var. attuli; porro Euth. Alb. Maid. Lap. Men. Tir. Gord. Calm. Bisp. Schanz, quae iunctio facilis est et obvia etsensum optimum praebet. De voce evangelii vide quae dixi in Comment. Matth. I p. 21; huius nuntii salutiferi argumentum assignatur Jesus, homo ille qui in Iudaea et Galilaea versatus est, qui est CAristus, ille Messias a Deo promissus ad salutem omnium, et qui est F//ius De? , quae appellatio de vera filiatione divina, de natura Iesu divina , intelligatur oportet. Nam in subsequentibus Marcus tot ac tanta affert miracula, ut pateat eum voluisse illis divinam Messiae personam omnibus clare demonstrare. Dein, si non hoc diceret, quid tandem exprimeret? si solum eo sensu appellaret filium, quo reges et populus Israel vocabantur filii Dei, nihil diceret pro Iudaeis qui iam optime sciebant filiationem adoptivam hominibus quoque a Deo donari. Gentiles autem ex ipsis deorum fabulis magis proni erant vocem de vero filio Dei intelligere ; illis enim filiatio adoptiva erat explicanda quae fiat per gratiam. Declarat itaque Marcus statim utramque in Iesu naturam, Messiam i. e. redemptorem et regni Dei institutorem esse Iesum qui verus sit homo simulque verus Deus, atque hoc esse evangelii argumentum ; idem assignatur Rom. 1,1-& evangelium Dei de Filio suo, qui ex semine David est secundum carnem, Filius Dei secundum spiritum sanctificationis. Est itaque evangelium Iesu Christi idem quod Matthaeus dicit evangelium regni (5,23 ; 9,35; 28,15) regni Dei, cuius auctor et institutor est Christus. non potuisse; cum enim sequatur χαθώς sicut, id quod in priore membro sententiae supplendum est per se intelligitur et ipsa hac voce statim suggeritur. Praeterea propter χαθώς locum praedicati non obtinet verbum esse, sed potius id quod ex καθώς in protasi per se suppletur ; nam, ut bene EutA. habet, integra sententia esset: ἀρχὴ τῆς νέας νομοθεσίας οὕτω γέγονεν, ὡς γέγραπται ἐν τοῖς προφήταις, vel ut iam /ans. ait : initium evangelii tale fuit; in qua sententia esse manet copula grammaticalis quae deesse potest et praedicatum exprimitur in οὕτω (ale. Quare Meyer haud immerito advertit supplere 7v esse supervacaneum et officere generi sermonis conciso et nervoso. Testimonio versionum et codicum fere omnium (vide lect. var.) legendum est in v. 1 Fzli Dei; hanc addi appellationem necesse erat et pro Iudaeis et pro gentilibus, hanc addi a Petri comite qui Petri praedicationem litteris consignaverit eo potiore iure exspectamus, quia Petrus prae aliis iam ante Iesu mortem eum adeo sollemniter Filium Dei professus est, unde eandem Iesu naturam divinam in praedicatione singulari modo proposuisse certum quoque est. Hanc additam esse a Marco ex eo insuper concludendum est, quia totus in eo est ut sua narratione ostendat supremo Iesu dominio omnia etipsos quoque daemones esse subiectos (cf. Cornely, Introd. III p. 105), proinde eum esse revera Filium Dei ; praeterea statim in
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v. 3 parate viam Domini (Is. 40,3 : viam lahve) eius natura divina affirmatur. Novum foedus eo modo inducitur sicut scriptum est, sicut oraculis propheticis erat praedictum. Verba afferuntur ex Mal. 3,1 et in v. 3 ex Is. 40,3. Priore loco legitur : ecce ego mitto angelum meuin ("285 nuntium meum) et praeparabit viam ante faciem meam ; respondet scil. Dominus populo conquerenü : ubi est Deus iudicii , per quem scil. ex misera conditione erepti promissis messianis donentur. Dominus autem confirmat promissa messiana atque id addit praemissum iri praecursorem qui Dominatori venturo viam paret (vide quae dixi in Comment. in proph. min. Il | p. ^66). Cum Iesum evangelista dixerit Fi/?zum Dei, apposite verba illa ita attemperat, ut Pater qui mittit Filium loquens fiat ad Filium (cf. Matth. 11,10). Misit autem Dominus loannem nuntium, uti dicitur Luc. 3,2 factum est verbum Domini super loannem, eo scil. modo quo prophetae a Deo eligi ac mitti perhibentur, et ut ipse Ioannes dicit : qui misit me baptizare (Ioan. 1,33). Ex Is. 40,3 petitur v. 3 vox cí(amantis in deserto : parate viam Domini, rectas facite semitas eius, quae verba ab omnibus evangelistis de loanne explicantur et quae [oannes ipse de se dicit (cf. Matth. 3,3. Luc. 3,5. Ioan. 1,23). lis quippe verbis Isaias annuntiat Dominum qui populum suum e servitute ad hereditatem et libertatem adducturus sit ; illam autem libertatem esse redemptionem messianam, propheta statim clare indicat v. 5 : et revelabitur gloria Domini et videbit omnis caro pariter quod os Domini locutum est. Huic itaque Domino vias esse parandas ille clamans monet (cf. quae dixi in Comment. Is. II ad ἢ. ].). lam eo evangelium esse inceptum, declaratur v. 4. Utrumque vaticinium uni adscribitur Isaiae. Hanc enim lectionem esse retinendam et testimoniis criticis (Patrum, codicum meliorum, versionum , vide lect. var.) suadetur et eo quod lectio sit difficilior. Cur enim aliqui mutaverint 1n prophetis facile explicatur, cum iam Porphyrius malitiose quaesierit, « quomodo velut ab uno Isaia exemplum putemus .assumptum » (S. Hzer. ad Matth. 3,3). lam vero cur unus Isaias merito nominetur, ratio haud difficile redditur. Est autem duplex. Oraculum Malachiae enim ex ipso Isaia depromptum est, vel si mavis, Malachias iis verbis oraculum olim ab Isaia datum in mentem revocat, id quod ostenditur eadem dictione 71 135 quae non legitur nisi Is. 40,3; 57,15; 62,10 etapud Malachiam hoc loco; clamans vero ille apud Isaiam declaratur & Malachia ut nuntius a Deo missus qui viam Domini praeparet (vide quae dixi ad Mal. 3,1). Dein, cum initium evangelii fieret a praedicatione Ioannis, tota vis probationis qua hic utitur Marcus collocatur in v. 3 vox clamantis etc., ad quae verba oraculum aliud : ecce ego mitto etc. solum addit aliquam explicationem, qua clamantem a Deo mitti explicite statuatur. Id autem cum fere per se intelligatur minoris est momenti. Hisce igitur consideratis merito unus nominatur Isaias, a quo revera totum oraculum derivatur. Solum Isaiam nominari opinantur A/ó. quia lucidius omnibus prophetaverit, Ians. quia tempore sit prior; melius Lap. quia polior sit, nam vocem Ioannis clamantis in deserto fuisse initium evangelicae praedicationis; itemque Mald. et : « quia intelligi non poterat id a propheta de Ioanne dictum fuisse nisi ex Malachia, adiunxit quasi explicationem Malachiae testimonium unum ex utroque contexens et solum Isaiam auctorem faciens quia pars praecipua et in qua tota consistebat vis probationis quamque potissimum evangelista producere volebat Isaiae erat » (sim. Men. Gord. Tir.). hunc inter eos affert quibus perspicuum sit apostolos et evangelistas in interpretatione Scripturarum sensum quaesivisse non verba nec magnopere de ordine sermonibusque curasse, dum intellectui res pateret. Cui autem haec responsio non satisfaciat, ille solvat quaestiunculam cur pro Malachia Isaias ponatur; « solvat hanc imperita praesumptio, et ego erroris veniam deprecabor ». Alii contenti sunt advertere duo vaticinia in diversis locis edita in unum oraculum contexi (Orig., in cat. Cr.; cat. aur.) et unum Isaiae nomen recitari utpote vetustioris et altero celebrioris, « ita solent saepe novi testamenti scriptores et sub generico prophetarum vel certi alicuius prophetae nomine multa recitantes ex multis collecta in unam seriem iungunt » (Calm.). Existimat Schegg in praedicatione apostolica moris fuisse hoc vaticinium afferre sub nomine Isaiae et hunc usum esse servatum, etsi verba prophetica alia quoque adderentur. Verum quidem est Isaiam in evangeliis nomine efferri quater decies; sed cum alii quoque suis recitentur nominibus (Ieremias bis, Matth. 2,17 et 27,9; Daniel, Ionas, Ioel, Act. 2,16), dubito num ea ratio admitti possit. Neque satis probabile videtur quod sentit Patr. Iudaeos solitos fuisse totum prophetarum volumen signare nomine eius qui primo loco in hoc volumine ponatur, nomine Isaiae; « etenim et postremam bibliorum partem, in qua liber psalmorum est omnium primus psalmos appellatam ab illis constat (Luc. 24,44) et ipsa biblia nomine legis, utpote quae totius corporis primus liber sit, mos apud illos fuit designare ». At dicitur : quae scripta sunt in lege Moysi, in prophetis et psalmis, lex et prophetae (Luc. 24,44; Matth. 7,12. etc.), neque tamen in lege et Isaia et psalmis. Iam demonstratur quis sit clamans ille et qua ratione paret viam Domini
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v. & fuit Ioannes in deserto , ἐγένετο, factus est, prodiit , exstitit, baptizans ὁ βαπτίζων is scil. cuius munus erat baptizare, eodem sensu quo alias βαπτιστής vocatur (cf. 6,24; 8,28); desertum intellige « quod a lacu asphaltite excurrebat secus lordanem per medias regiones veterum Israelitarum, ita tamen ut citra lordanem non ultra terminos aquilonares Beniamitarum se porrexisse videatur, certe non ultra meridianam extremitatem lacus Tiberiadis » (Patr.). Ceterum desertum Iudaeis dicitur regio non omnino sterilis , sed quae agris quidem colendis non sit apta, at gregibus pascendis opportuna; e£ praedicans baptismum poenitentiae in remissionem peccatorum , χηούσσων dicit sollemnitatem quandam et auctoritatem qua praeco ἃ rege missus mandata perferre et annuntiare solet; eo quod poenitentiam μετάνοιαν, mentis mutationem, peccatorum scil. detestationem morumque emendationem fieri iubet, regnum messianum iam indicat non in dominatione terrena consistere, verum in bonis spiritualibus. Praedicans autem μετάνοιαν poenitentiam (de notione vocis vide Comment. in Matth. I p. 117) eandem praeparationem regno messiano esse obviam ferendam docet quam prophetae iam assignarant (vide ler. 3,21-95. Ez. 16,61 Dan. 9,5. Mich. 7,9 et imprimis Is. 58,1 seq. 59,12; 63,15 etc.). Praedicat baptismum poenitentiae; lotiones apud Iudaeos frequentes erant ad leviticam quandam immunditiem tollendam vel expiandam. Novum autem genus baptista inducit; docet lotionem suscipi postquam animus detestatione peccatorum et vitae sanctae desiderio est imbutus , ut spes concipi possit fore ut Deus peccata benigne condonet. Dicitur baptismus poenitentiae, quia in testimonium poenitentiae suscipiebatur (Jans.); poenitentia autemin id tendit atque id desiderat et appetit, ut remissio peccatorum obtineatur; quare dicitur poenitentiae in remissionem peccatorum. Aliud est utrum peccata revera remittantur necne. Ex v. 8 patet quale discrimen baptista agnoscat inter suum et Iesu baptisma. Bapltisma Ioannis per se non conferebat remissionem eo modo quo baptismus Christi, uti bene dicit Victor ant. in cat. Cr. : « non donum largiens quod in remissione consistit sed praeparans animas eorum qui universorum Deum erant suscepturi » et ad rem notat Ps. Hier. : « quod consummatur per sponsum, initiatur per paranymphum ». Et S. Thomas p. 3 qu. 38 art. 3 docet baptismum Ioannis ad gratiam praeparasse tripliciter : per doctrinam inducentem homines ad fidem Christi, assuefaciendo homines ad ritum baptismi Christi, per poenitentiam praeparando homines ad suscipiendum effectum baptismi Christi ; cf. Suarez in 3 partem disp. 25 sect. 9 et Benedictus XIV de festis D. cap. 2 n. 24. Sylv.; nam ipse baptismus Ioannis dicitur baptismus poenitentiae (Act. 19,4) et apud Luc. 3,3 explicite dicitur : venit praedicans baptismum poenitentiae in remissionem peccatorum , sicut scriptum est, etc., ubi dubium esse non potest ex sequentibus quoque, quin suum praedicaveriL baptismum. Itaque Marcus haec scribens idem indicat quod Matth. 3,2 : venit Ioannes dicens : poenitentiam agite, etc. — Perperam aliqui veteres ita loquuntur ac si per ipsum Ioannis baptismum peccata essent remissa (de qua 43 n. 39 seq.); eandem sententiam etiam haud pauci protestantium propugnant, non attendentes quid ipse Ioannes de suo baptismo et de Christi baptismate statuerit. Cum legatur ^aptizans et praedicans, etc., aliqui putant ordinem esse inversum, « primum enim praedicabat poenitentiam, dein baptismum poenitentiae ac postremum baptizabat » (lans.); at haec quoque dicendi inaequalitas disparet adoptata lectione in B : prodiit Ioannes, ille baptista, in deserto praedicans, etc.; dein sequitur v. 5 qualem effectum eius habuerit praedicatio et tum mentio fit baptismi administrati. Praemittitur autem appellatio 6 βαπτίζων i. e. idem ac ὃ βαπτιστής (cf. Gal. 1,93 ὃ διώχων fud ποτέ, 1 Cor. 9,13; 14,16. 2 Cor. 2,2. Hebr. 12,27; vide Winer l. c. S 18,3) quia seq. Luc. 7,20 seq. 9,19 et etiam Josephus, Antiq. 18,5. 2; dein suo ordine enarratur quomodo officio sit functus. Notant quoque Bed. Jans. Lap. Tir. Gord. singulos evangelistas proprium habere sui libri initium ; Matthaeum enim et Ioannem a Christo incipere, sed illum ab humana generatione, hunc vero a divina; Marcum autem et Lucam incipere a Ioanne, et hunc quidem ab eius nativitate, illum ab eius praedicatione. Ab hisce initiis etiam deprompta sunt nota illa symbola quae evangelistis in arte christiana iam a longo tempore addi solent (vide Cornely, Introd. III p. 10). Ex tempore Malachiae iam non surrexerat propheta. At exspectatio ac desiderium prophetae in populo exsistebat (cf. 1 Mach. 4.56; 15,41), ex quo magnam partem iam explicatur illa per universam regionem commotio animorum, cum subito Ioannes in habitu et modo prophetae surgeret. Accedit quod eodem tempore communiter omnium animos spes occupabat fore ut mox Messias rebus afflictis afferret solamen et salutem. Quare praedicatio Ioannis suo non carebat fructu v. ὅ et egrediebatur ad eum omnis Iudaeae regio ἡ ᾿Ιωδαία χώρα iudaica regio (cf. loan. 3,22. Act. 16,1) et lerosolymitae universi; prius regio nominatur in universum, quia fama et rumor de propheta ex deserto prius spargebatur per regionem, dein quoque perferebatur ad urbem, regionis caput; unde non solum homines rustici, sed etiam incolae urbis eruditi ac nobiles ad eum confluebant. Alium enumerationis ordinem Matthaeus sequitur 3,5. Scriptores sacri humano more usitatoque loquuntur; est autem mos dicere omnem cum maxima rei pars significanda est (Patr.); idem dic de lerosolymitis universis, πάντες in fine potius in universum, nullo pacto ad unum omnes (ScAhanz). Regionem iudaeam aliqui intelligunt dici more romano de Palaestina universa (Schanz, Volkmar), alii sensu magis proprio; quidquid terrarum prisci Israelitae citra Iordanem obtinuerant, totum id aetate Christi tribus partibus distiuguebatur Iudaea, Samaritide, Galilaea (Patr.). Et cum Marcus alias quoque Iudaeam distinguat a Galilaea (3,7; 10,1), haec acceptio videtur praeferri posse; et baptiz zabantur ab illo in Iordanis flumine confitentes ἐξομολογούμενοι maiorem habet emphasin quam verbum simplex, aperte, clare confitentes peccata sua , qua dictione certa quaedam declaratio peccatorum designatur, non communis illa se esse peccatores (cf. Act. 19,18. lac. 5,16); vide ad Matth. 3,6; ad Iordanem autem et praedicabat et baptizabat, ut ibi aditus praepararetur ad regnum messianum , ubi datus est aditus Israelitis ad terram promissam, typum scil. regni Dei. Et qui ad poenitentiam excitabat et invitabat, in seipso austeritatem vitae exhibebat
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v. 6 et erat Ioannes vestitus pilis cameli i. e. indutus vestimento ex pilis cameli confecto (Matth. 3,4) et zona pellhcea circa lumbos etus; vestitu quoque prae se fert Eliae similitudinem ; cf. & Reg. 1,8; nihil molle, splendidum nihil in vestimentis cernitur, solum ea habet quae necessaria sunt eaque satis aspera. Pari modo cibus est pauperum; e£ /ocustas, quibus pauperiores vesci solebant, et me sivestre edebat, noli explicare mel ab apibus confectum, quippe quod inter delicias refertur, sed interpretare cum Patr. : mel silvestre ex arboribus magna copia effluit in Arabia admistumque aquae potum incolis praebet. De qua re pluribus disserui ad Matth. 3,4. Uti Patr. refert (de evang. lib. 3 dissert. 44 n. 3) Diodorus quoque siculus de Nabathaeorum regionibus scribit nasci apud eos ex arboribus mel multum silvestre vocatum (μέλι τὸ καλούμενον ἄγριον), quo potu utantur cum aqua (19,104; cf. Schanz). Porro viam Domini ulterius parat eius adventum annuntians eiusque sublimitatem efferens et summa illa bona commemorans quae ipse largiturus sit (v. 7. 8). Haec aptissime inseruntur postquam verbo suo et exemplo populum ad poenitentiam excitavit et confitentes peccata baptizasse dictus est. Sic enim clare indicatur quinam nuntium de Messia venturo eo quo deceat modo audire et suscipere possint. Atque simul edit prophetiam, quae utrum impleatur necne ab aequalibus mox cognosci poterit; et tali oraculo edito se secundum normam in lege statutam (Deut. 18,22; cf. ler. 28,9) tamquam a Deo missum et approbatum demonstrat. Christi declarat sublimitatem
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v. 7 praedicabat dicens : venit fortior me post me qui multo maiore potentia polleat, cuius excellentiam Iudaeis qui se venerabantur et admirabantur maxime ad oculum exponit modo ad captum populi accommodato, simul praecavens ne aestimaretur secundum comparationem sui ad Christum illud dixisse (cat. aur.) cutus non sum dignus procumbens solvere corrigiam calceamentorum eius, ne ultimus quidem servorum eius esse dignus sum (TÀeopA.), non. sum dignus qui ei serviam in re corporali, exteriore et minima propter incomparabilem eius excellentiam super me (Dion.); οὐκ εἰμὶ ἱκανός non sum idoneus, aptus, sufficiens, qua voce etiam maior animi demissio significatur, quam in versione dignus apparet. Matthaeus pro Iudaeis scribens ipsa dictione ὁ ἐρχόμενος innuit Messiam, Marcus suam dicendi rationem gentilibus potius accommodasse videtur ἔρχεται venit, iam in eo est ut proxime veniat. Uti Marcus, ita Lucas quoque animum baptistae humillimum describit; additur apud Marcum procumbens quo etiam magis habitus ille animi maxime demissi depingitur; apud Matthaeum legitur calceamenta portare. Censet Vict. ant. alia et alia occasione utrumque a baptista esse dictum (cf. loan. 1,27. Act. 13,95), verum etiam dici potest cum S. Augustino : « nullo modo hinc laborandum esse iudicat qui prudenter intelligit ipsas sententias esse necessarias cognoscendae veritati, quibuslibet verbis fuerint explicatae » (de cons. evang. 2,10. 27). Calceamenta explica sandalia quae loris seu corrigiis alligabantur pedibus; sandalia pedibus alligare vel solvere a veteribus semper consideratur tamquam munus servorum infimorum; Vo/lkmar vult id ianitoris fuisse qui hospitis pedes lavaret. Etiamsi hoc verum esset, nihilominus eo exemplo servitium quoddam vile designaretur. lam clarius excellentiam fortioris explicat
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v. 8 ego baptizavi vos aqua , ille vero baptizabit vos Spiritu sancto , uti corpus aquae immergitur, ita largitione Spiritus sancti per Christum facta animus coelesti gratia perfunditur. Tamquam tempori messiano propria promittitur effusio Spiritus Dei : effundam spiritum meum super semen tuum et benedictionem meam super stirpem tuam , etspiritum novum, spiritum meum ponam in medio vestri, effundam spiritum meum super omnem carnem ([5. 44,3. Ez. 36,26. 27. loel 2,28) etc. Proinde istis verbis baptista iam designat tempus messianum. Verba autem non de solo baptismo a Christo instituto intelligenda sunt, sed de omni communicatione Spiritus sancti et gratiae coelestis quae per Christum fiat. Ita enim ipse Christus diem annuntiat pentecostes : baptizabimini Spiritu sancto non post multos hos dies (Act. 1,5). Inipsa inhabitationeSpiritus sancti in animis iustorum perfecte liabetur iste baptismus, qui etiam connotatur verbis apostoli : caritas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. 5,5). Declaratur quoque divina Messiae natura; quis enim nisi Deus largiri poterit Spiritum sanctum eiusque dona et gratias animis infundere? Hac utriusque baptismi comparatione simul praeclare effertur vis utriusque; « manifestat enim per hoc baptista quod baptismus suus non penetrat ad animas, sed aquae tantum vim habet, quamvis ad signum poenitentiae; baptismus: autem Christi vim habebit penetrativam ad abluendum intima animarum a sordibus et macula peccatorum, quia abluet in Spiritu sancto penetrante spiritus nostros et purgante et mutante et elevante illos in amorem Dei divinorumque omnium » (Cai.). Atque tempus istud : messianum iam instare, ita ut suum ministerium praeparandi fere sit finitum , indicat dicens ego baptizavi, id quod bene congruit cum v. 7 ἔρχεται etc. Cum enim Marcus ministerium loannis brevi proponat, non illud pluribus exsequatur sicut alit synoptici, per modum narrantis finem eiusillud exhibet. Ceterum cf. Comment. in Matth. I p. 130. Illa quoque quae pro consilio quod sequitur Matthaeus magni erant momenti , quae scil. pharisaeis exprobrata sunt a loanne, non commemorat Marcus, neque dicit baptizabit Spiritu sancto et (gni ; ignis quippe metaphora ad purgationem animorum designandam adhibetur in Scriptura et ipse Messias quasi ignis conflans et emundans describitur (Is. 1,95; &,4. Mal. 3,2), id quod ludaeis notum esse potuit, vix iis quibus Marcus scribit. Facile quoque patet Petrum Romanis praedicantem non habuisse cur adeo explicite vitia pharisaeorum exponeret et si ille pariter de baptismo ignis tacuit, Marcus eius praedicationem litteris consignans aliter loqui non potuit. Quem annuntiavit Ioannes, iam sistitur praesens et coelestibus signis et testimoniis declaratur forttor (v. 9-11)
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v. 9 et factum est in diebus illis, venit Iesus a Nazareth Galilaeae — Xa accuratius romanis lectoribus Nazareth designatur — dictio e4 factum est potest esse hebraismus notus *n" (verbum finitum sequitur vel cum xaí vel sine hac particula ; cf. &,5; 2,15; vel infinitivus ponitur 2,93); forte etiam haec dictio adhibetur a Marco ad attentionem excitandam et rei gravitatem efferendam, et óaptizatus est a Ioanne in Iordane εἰς τὸν 'lopüdvav; cf. Ioan. 9,7; i. e. immersus est in lordanem, ceterum graece etiam dicitur νίπτεσθαι εἰς ὕδωρ (vide Winer l. c. ὃ 50,5). Iesus autem baptizatus est non-quia indiguit, sed ut omnem impleret iustitiam , ut humilitatis daret exemplum, ut aquis vim regenerativam praestaret et loannis baptismum confirmaret nobisque maximam gratiam mereretur (Dion. ). Ceterum vide ad Matth. 3,13; variae quoque rationes afferuntur a S. Thoma 3 p. qu. 39 art. 1 et 2 et a Suarez in commentario ad art. 2; ut scil. mundaret et sanctificaret aquas, ut nobis proficeret, ut ipse exsequeretur quod faciendum imperabat, ut ostenderet purgationem animi et humilitatem adhibendam esse ante concionandi provinciam etc. Verum dum se sistit promptum ac paratum ad mortem pro expiatione peccatorum subeundam personam in se peccatorum suscipiens et exprimens baptismo, praeclarissimo testimonio divino innotescit et glorificatur
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v. 10 e£ statim ascendens de aqua vidit coelos apertos, graece discissos ; Matth. 3,16 confestim ascendit de qua ; εὐθύς sequente participio frequens est apud Marcum (1,29; 2,8; 5,30; 6,27; 9,15. 24; 11,2) etex usu graeco eiusmodi particulae temporis coniungi possunt non cum participio, sed cum verbo sequenti (cf. Schanz); unde explicari potest hic : et ascendens de aqua statim vidit etc. Ceterum , uti notavi ad Matth. 3,16, in graecitate seriore eiusmodi particulae etiam addi possunt, non ut ipsaesignificent, sed ut nexus parlicipii cum verbo indicetur. Opinatur Erasmus sermonem graecum esse ancipitem, utrum Ioannes viderit coelos diduci an Iesus; sed cum in toto v. 9 Iesus sit subiectum grammaticale, sermo non potest esse anceps; et Spiritum tamquam columbam descendentem in ipsum (in se), uti graeca habent. In specie vel forma columbae sese manifestat Spiritus sanctus, quia per Christum nuntius pacis generi humano affertur, sicut olim columba post diluvium nuntia erat pacis ac gratiae. Hac itaque manifestatione declaratur Iesum esse illum, de quo Is. 11,1 et requiescet super eum spiritus Domini et 61,1 spiritus Domini super me etc.; « formata est in aere similitudo columbae cum similitudine descensus ex coelo aperto, et cum hoc fuit realis descensus illius speciei in aere ad Iesum » (Ὁ αἱ... Et quod isto symbolo exprimitur voce quoque coelesti declaratur
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v. 11 et voz facta est de coelis : tu es Filius meus dilectus , in te complacui; designatur hisce Messias ex Ps. 2,7 et Is. 42,1 : electus meus, complacuit sibi in illo anima mea; ὁ ἀγαπητός, articulus non caret emphasi, quasi dicas : ille dilectus (Erasmus); vox ipsa iam apud LXX adhibetur pro T' (unicus) Gen. 22,9; etiam apud Graecos eadem notione usurpatur; ita Hesychius eam explicat μονογενὴ aliique (vide ScA/eusner, Thes. vet. Test. I p. 15). Dein dicens : in te complacui, declarat Deus inter alia opera Christi sibi esse acceptissima (ὁ. Ca?.) et quicumque Deo velint placere cum Christo coniunctos eiusque spiritu imbutos esse debere. In Christi baptismo revelatur insigni modo sanctissima Trinitas. Simul forma quaedam nobis exhibetur eorum quae in baptismo christiano et in iustificatione contingunt. Quod enim, ut Beda notat , apertos coelos vidit post baptisma, nostri utique gratia factum est , quibus per lavacrum undae regeneratricis ianua panditur regni coelestis. Descendit Spiritus sanctus, « ut tu discas quod quando baptizaris, etiam in te Spiritus sanctus veniat » (Theoph.); eius quippe descensus monente Beda signum erat conferendae nobis in baptismo gratiae spiritualis. Dein iustificatis quoque affertur vox qua de filiatione certi redduntur : accepistis spiritum adoptionis filiorum in quo clamamus : abba, Pater; ipse enim Spiritustestimonium reddit spiritui nostro quod sumus filii Dei (Rom. 8,15. 16). In iustis sibi complacet Deus quippe qui baptizati in Christum induerint Christum (Gal. 3,27), ei complantati atque inserti (Rom. 6,3) eius formam et imaginem tamquam ei conformes effecti (Rom. 8,29) prae se ferant adeoque simul cum Filio grati sint et accepti. Atque post tale testimonium divinum
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v. 19 s(attm Spiritus expulit eum in desertum , ἐχθάλλει i. e. prompte ac fervide movet; Christus namque secundum assumptam humanitatem in omnibus promptissime ac celerrime obedivit instinctui Spiritus sancti ( Dion.). Indicatur commorationem illam divina ordinatione esse susceptam; attribuitur Spiritui sancto, quia actiones voluntatis supernaturales ei adscribi solent et cum in baptismo novo signo innotuit Christum regi a Spiritu sancto, hic quoque ab eodem duci significatur (Sylv.);
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v. 13 et erat in deserto quadraginta diebus (et quadraginta noctibus) et tentabatur a. satana, πειραζόμενος, ex quo modo loquendi concludunt aliqui esse probabile Iesum per illos quadraginta dies frequenter esse tentatum. Ita Orig. hom. 29 in Lucam : « quadraginta diebus tentatur Iesus et quae fuerint tentamenta nescimus » (M. 13,1875); idem indicat Eusebius, Iesum scil. quadraginta diebus et noctibus adversus daemonum catervas dimicasse ab iis tentatum ; quare verba Ps. 90 de eo explicat : super aspidem et basiliscum ambulabis, non timebis a timore nocturno etc. (dem. evang. 9 n. 7; Μ. 32,676 seq.) , atque Eu/^. (ad Matth. 4,3) censet illis diebus Christum a diabolo e longinquo esse tentatum, nempe per somnum, per tristitiam, per ignaviam (διὰ δειλίας) et. similia; etiam Beda Christum per totum illud tempus tentatum: esse existimat, quam sententiam haud improbat S. Thomas, si intelligitur « non de illis tentationibus visibilibus quas narrant Matthaeus et Lucas quae manifeste factae sunt post ieiunium , sed de quibusdam aliis impugnationibus, quas forte illo ieiunii tempore Christus est a diabolo passus » (3 p. qu. ^1 art. 3 ad 2). Quam sententiam de frequenti Christi tentatione Ians. Maid. Suarez (in 3 p. disp. 29 s. 3 n. 7) satis probabilem dicunt et quae ex Beda etiam in cat. aur. et glossam ordinariam est recepta eta S. Augustino quoque adoptata videtur, cum scribat : Marcus autem attestatur quidem eum in deserto a diabolo esse tentatum quadraginta diebus et noctibus. Quare aliqui protestantes (Meyer, Weiss) Marcum ἃ Matthaeo discrepare dicunt. Id quod ne in ea quidem explicatione necessario sequitur, uti iam Euth. Thomas ostenderunt. Neque tamen ea explicatio assumatur oportet. Nam πειραζόμενος satis explicatur si tentatio evenit dum esset in deserto; nihil cogit participium vel ad 40 dies referre vel ἦν... πειραζόμενος explicare quasi circumlocutione diceretur pro £entabatur. Quare plerique, praesertim recentiores eo modo interpretantur quo vulg. : erat in deserto e/ tentabatur (cf. Schanz, ΕΝ. Keil). Cui acceptioni accedit, uti Suarez monet, &uctoritas Patrum, Ignatii, Hilarii, Hieronymi, Chrysostomi, Ambrosi et aliorum qui dicunt daemonem non fuisse ausum aggredi Christum , donec eum conspexerit esurientem et humana patientem. Ceterum adverte diabolum non potuisse tentare Christum interna tentatione, sed solum externa per suggestionem; ergo in priore acceptione cogitandum esset eum tentasse obiecta aliqua sensibilia exterius proponendo quibus Iesus vel terreretur vel perturbaretur, vel excitando strepitum vehementem aut proponendo monstrosas figuras et imagines. Verum hic modus recte a Suarez (1. c. n. 8) puerilis dicitur. Venerat Christus, ut serpentis caput contereret, ut principem huius mundi eiiceret foras. Unde statim ab initio cum eo congreditur eumque vincit. Praeterea voluit tentari secundum S. Thomam (qu. ^41 art. 1) ut nobis contra tentationes auxilium ferret, dein propter nostram cautelam, ut nullus quantumvis sanctus se aestimaret securum et immunem a tentatione, ut nos instrueret qualiter vinceremus. Voluit autem tentari post baptismum, prout Vict. ant. dicit (et ante eum S. Chrys. hom. 13 in Matth.) ne quis perturbaretur, si post baptismum maiores tentationes experiretur, quasi insperatum aliquid sibi contingeret, verum ut animo sustineret ac perseveraret generoso. In quanta autem solitudine et quam procul ab omni cum aliis commercio Christus fuerit, indicatur verbis eratque cum bestiis; hoc enim, ut EutA. dicit, accidit propter magnam loci solitudinem (sim. Ma/d. Lap. Calm. Patr. Fil.). Quod alias quandoque proponitur, designari pericula quibus eius vita impetita esset, ita ut a diabolo et a bestiis eius exerceretur et probaretur patientia et fortitudo; vel innui eius innocentiam , quod scil. ab eis non laederetur, sicut Adam in paradiso cum iisdem innoxieegerit ; vel in bestiis significari idololatras a quibus christiani fuerint impetiti (Vo/kmar), longe abest a simplici narratione. Bestiae deserli, uti olim, ita hodie sunt pardi, hyaenae , ursi, canes aurei (F.). Destituto ministerio hominum aderant angeli (Erasmus) et «angel ministrabant ill; quod cum bestiis versabatur, humanae naturae fuit bumilitas; quod vero ab angelis honorabatur, divinae exstitit maiestatis indicium (Dion.). Quando Christus usus sit angelorum ministerio, refertur Matth. 4,11, « et nos cum in eremo sanctae conversationis Uti dictum est in Proleg. p. 13, in prima parte describitur secundum adumbrationem Petri Act. 10,37. 38 ministerium Iesu in Galilaea et ita quidem ut Iesu potentia divina et perquam benefica praecipue efferatur in expellendis daemonibus et in sanatione plurimorum ; ceterum vide Proleg. 1. c.
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v. 18& postquam autem tradi- (us est Ioannes i. e. τῇ φυλαχῇ (Theoph.) in carcerem, uti merito explicant communiter. Solum Vo/kmar contendit παραδοθῆναι usu constanti - primi saeculi qui iam a LXX originem habeat adhiberi de traditione ad mortem ; quare sensum esse post mortem Ioannis Iesum venisse in Galilaeam. At perperam. Nam verbum habere notionem tradendi, prodendi simpliciter patet ex Matth. 5,95; 10,17; 18,3. etc. patet ex eo quod ludas qui Christum tradidit principibus appellatur ὁ παραδούς Matth. 10,4. Marc. 3,19 etc. et Act. 3,13 dicitur de Christo qui Pilato traditus est, etiam saepius de eius traditione in potestatem gentium et sacerdotum Matth. 17,929; 90,18; 96,45. Marc. 9,31; 10,33; si de traditione ad mortem sermo est, additum reperitur εἰς θάνατον Matth. 10,91. Marc. 13,12. Luc. 24,20. Si solum ponitur de traditione ad mortem, uti . tom. 4,25, id ex subiecta materia omnibus nota provenit, minime ex notione vocis nativa. Christum rediisse in Galilaeam, ut invidiam pharisaeorum declinaret, ex loan. 4,1 manifestum est; cetera vide ad Matth. 4,19. Galilaei autem exceperunt eum, cum omnia vidissent quae fecerat lerosoly mis in die festo (Ioan. &,55) ; inter eos itaque securius ac quietius degere poterat et doctrinam spargere praedicans evangelium regni Dei vel evangelium Dei, i. e. nuntium illum bonum ac salutiferum, cuius auctor est Deus qui illum mittit et. per Filium suum annuntiandum curat. Et qualis sit iste nuntius, breviter declacatur v. 15 quoniam ὅτι scil. qua particula sententia inducitur, ὅτι recitativum vocant, impletum est tempus, illa quasi annorum mensura quam Deus pró sua providentia constituit ad regnum gratiae suae condendum hoc anno et hoc tempore impleta est; adest illa plenitudo temporis qua mittit Filium suum (Gal. &,&; Euth. Bed. Alb. Vict. ant. Maid.); « impletum, inquit, est tempus a Patre, scilicet ab aeterno praedefinitum, a lege atque prophetis olim praedictum, atque a vobis, iam diu exspectatum, tempus gratiae, tempus salutis, tempus revelandae et exhibendae veritatis » (Jans.). Vigebat eo tempore exspectatio Messiae quae ex vaticinio Danielis 9,24 bene explicatur ; nonne ex hoc oraculo quoque licebit explicare, cur Christus de impleto tempore sermonem inferat? eum autem hoc oraculum designare eo magis probabile videtur, quia cur tunc Messias sit exspeclatus, vix aliter quam ex Daniele satis declarari poterit. Ad eam enim spem adeo magnam ludaeos non esse propulsos calamitate et oppressione, tempora anteacta satis docent in quibus rebus maxime adversis premebantur neque tamen iam instare tempus messianum existimabant (cf. Ps. 88,39 seq.) ; idem ostenditur tempore Machabaeorum. Tempore itaque impleto appropinquavit regnum Dei , illud scil. quod exsilio soluto prophetae annuntiare solebant, illud quod Deus coeli suscitabit et quod in aeternum non dissipabitur, quod a Deo filio hominis dabitur, ut omnes populi et tribus et linguae ei serviant (Dan. 2,54; 1,18. 15); illa itaque iam adest instauratio quam verbis adeo magnificis vates sacri praedicabant; vide ad Matth. 3,2. — Duabus sententiis explicuit Christus quid Deus iam populo suo praeberet; duabus aliis monet, quid populus pro sua parte debeat praestare : poenitemini et credite evangelio; postulatur itaque aversio a peccato et fides nuntio allato adhibenda; proin aversio a malo et conversio ad Deum, cuius initium, radix, fundamentum est fides. Etiam apostolus τὴν ἀρχὴν τοῦ λόγου Xpiστοῦ dicit esse iacere fundamentum poenitentiae ab operibus mortuis et fidei ad Deum (Hebr. 6,1). De μετανοεῖν vide ad v. 4; dicitur πιστεύετε ἐν τῷ εὐαγγελίῳ ; consideratur igitur fides quae evangelio datur tamquam in evangelio fundata eique inhaerens; similiter dicitur πίστις ἐν τῷ χυρίῳ "Incoü Eph. 1,15. Col. 1,54. 1 Tim. 3,13 (perperam aliqui provocant quoque ad Gal. 3,26, quo loco propter sequentem argumentationem exponendum et iungendum est : per fidem filii estis in Christo); similiter etiam 3 ἸῸΝ Π vertitur a LXX πιστεύειν iv Ier. 12,6. Ps. 77,92. Quare non opus est explicare cum TÁeopA. credere διὰ τοῦ εὐαγγελίου, per evangelium adduci ad fidem (Fritzsche). Adverti potest exprimi notionem fidei, ut scil. testimonio et nuntio Christi adhibeant fidem et vera esse sibi persuadeant quae Christus docet propter eius locutionem et testimonium. Nimis arcte Vzct. Theoph. verba accipiunt explanantes μετανοεῖν et credere de abolitione veteris testamenti et de aversione ab observatione legalium. Ceterum nota praedicationem Christi ab eadem incipere admonitione ἃ qua exorsus est praecursor (cf. Matth. 3,2) et eodem modo iam prophetas descripsisse poenitentiam qua praeparationem fieri oporteret ad instaurationem messianam (cf. Ier. 3,21-25. Mich. 7,9). Qua doctrina simul patefit indolem eius instaurationis esse spiritualem, quare etiam nihil fere frequentius a prophetis in medium affertur de regno messiano quam cognitio Dei et sanctitas. Statim ab initio vitae publicae Christus discipulos ad se attrahere eosque formare incipit. Uti enim iam Ps. 45,8 iudicatur, Messias habet consortes ac socios laboris et certaminum. Atque quemadmodum congruum erat, primos discipulos ei praeparat Ioannes praecursor eosque ipse inducit, ut Iesum adeant; vide loan. 1,35 seq. Verum non statim ab initio ita Christo adhaerent ut continuo eum sequantur relictis omuibus; ad hoc invitantur 8 Christo, postquam iam saepius testes fuetunt miraculorum Christi. Iesus enim, ut natura hominum fert et ipsa quoque gratia Dei generatim et ordinarie agere solet. paulatim ac veluti per gradus quosdam ad debitam eos erudit et adducit perfectionem. "Sicut ex Ioan. 9,9 seq. discimus, discipuli testes erant miraculi ad nuptias in Cana patrati, quo Iesus suam manifestavit gloriam et discipuli in eum crediderunt (2,11), testes erant signorum quae tempore paschatis edidit in templo et urbe (2,17. 93), testes eorum quae postea in regione Iudaeae egit (3,22), testes fidei Samaritanorum (5,39) etc.; postquam itaque tali modo eos edocuit et praeparavit, ad altiora eos allicit et invitat
Apposite iam monet Beda : « nemo autem putet traditionem loannis in carcerem statim post ieiunium quadraginta dierum et tentationem Domini factam. Quisquis enim loannis evangelium legerit, inveniet Dominum ante traditionem illius multa et docuisse et miracula fecisse ». Reditus enim in Galilaeam a quo synoptici narrationem vitae publicae ordiuntur, idem est de quo Ioan. 4,3. 45;
Eligit Christus aliquos discipulos; doctrina sua, expulsione daemonis, plurimis sanationibus admirationem populi maximam sibi conciliat; in regionibus circa Capharnaum et in tota Galilaea praedicat et daemones eiicit.
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v. 16 οἱ praeteriens secus mare Galilaeae i. c. ambulans secus mare (Matth. &,18), iuxta lacum Tiberiadis, lacum Genesareth, vid? Simonem et Andream fratrem eius , mittentes retia in mare , ἀμφιθάλ- λοντες utrimque, huc illuc iacientes, ita communiter vocem accipiunt, Schanz vero : circeumcingentes (scil. pisces) in mari ἐν τῇ θαλάσσῃ ; erant enim piscatores ; cum S. Matthaeus scribat : vidit duos fratres Simonem qui vocatur Petrus, existimari potest eum voluisse efferre vel innuere, uti in vetere testamento duo fratres, Moyses et Aaron, electi sint , ita similiter Christum ad novum foedus inaugurandum elegisse fratres; et cum primo nominet Simonem , statim eius dignitatem in Ecclesia constituenda voluisse indicare (Schanz); Marcum vero nusquam Petri ius praecipuum Romanis explicite proponere neque similitudinem illam inter foedus utrumque innuere. Viros itaque eligit Christus labori assuetos, morum simplicitate commendatos;
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v. 17 et dixit eis Iesus : venite post me et factam vos fieri piscatores hominum; invitantur, ut continuo ceteris omissis eum sequantur; blande alliciuntur iucundo illo verborum lusu, quo quasihamo ipsi capiuntur et ad munus egregium homines scil. colligendi in regnum Dei evehuntur. Cernis hic iam praeformari argumentum parabolae Matth. 13,&7-50. Piscatores autem, ait Beda, et illiterati mittuntur ad praedicandum, ne fides credentium non in virtute Dei, sed eloquentia atque doctrina putaretur. De multiplici allegoria et symbolo piscis vide Pitra, Spicilegium 3 p. 499 seq. ; quomodo autem haec Christi verba in antiquitate christiana fuerint applicata et arte expressa, commemoravi in Comm. Matth. 1 p. 165. — Illi animis promptissimis dicto sunt audientes
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v. 18 protinus relictis retibus secuti sunt eum; nam Iesu vox coeleste habebat incantamentum, ut dicit Erasmus (in paraphrasi), « piscatura typum habebat evangelici muneris, quod per sermonem Dei mortales immersos ignorantiae tenebris ac sordidis huius mundi curis extrahit ad lucem veritalis ac coelestium rerum amorem ; hos igitur piscantes primum piscatus est Iesus ». Atque secuti sunt, ut fierent per Christum piscatores hominum ; vocabantur enim, ut Jans. notat, cum essent adhuc rudes et crassi; « at quia plurimum spiritualis prudentiae et industriae ad hoc requirebatur ad quod vocabantur, adiunxit eos mature sibi quo per tempus fingeret formaretque ad munus hoc tam eximium, ut piscatores hominum esse possent, et cum iam homines venari et capere deberent, nihil minus essent quam rudes et crassi ». Notat idem hoc Christo facto quod rudes elegerit abuti aliquos nimis stulte; « sunt enim qui hoc Domini exemplum suae socordiae strenue praetexant, dumque pigritiaearguuntur quod nonincumbantScripturis, negligant discere linguas quo possint in Scripturis versari inoffensius, perpetuo in ore habent : non vocavit Deus multos sapientes secundum carnem, sed quae stulta sunt mundi elegit etc., quibus dicendum, rudes quidem delegisse, sed quos non reliquerit rudes, sed quos priusquam Ecclesiae ministros designaret, paulatim suis doctrinis et exemplis formavit et docuit suo spiritu omnem veritatem ». Pari modo vocantur duo alii fratres
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v. 19 e£ progressus (inde) pusil- Jum, ὀλίγον quod apud Matth. non legitur, rem accuratius determinat, qui mos accuratius et per singula describendi saepe apud Marcum adverti potest, vidit lacobum Zebedaei τὸν τοῦ Ζεθεδαίου, filium scil. Zebedaei, Iacobum qui maior dicitur, de quo Act. 12,9, qui primus ex apostolis pro Christo subiit mortem, δέ Ioannem fratrem eius, quem diligebat Iesus et qui loannes est evangelista, e£ ipsos componentes retia in navi; iungunt aliqui xzi αὐτοὺς iv τῷ πλοίῳ et ipsos (pariter, uti priores duo fratres) in navi scil. ὄντας (Ke?/, Weiss); at plerumque ἐπ navi referunt ad χαταρτίζοντες resarcientes, reficientes (vel : coaptantes, apta reddentes retia). Cum dictio καὶ αὐτός saepe unam rem cum alia conferat vel saltem tacitam comparationem innuat (cf. Marc. 15,53. Luc. 1,36. Act. 8,13; 15,32 etc. ; atque id semper obtinere ScAhanz affirmat), existimant aliqui, ea dictione efferri hos quoque fratres sicut priores circa piscaturam esse occupatos, vel ut alii volunt, eos quoque uti priores in navi fuisse. Sed de navi apud priores non fit mentio. Neque alterum videtur necessario consequi. Invenitur enim sine dubio xa: αὐτός ita quo- 406, ut nulla comparatio instituatur; vide Luc. 1,22; 2,98; 16,24; 19,2 (Buttmann l. c. p. 95);
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v. 20 et statim vocavit eos, proprium est Marci quod cum eos vidisset , statim eos vocavit, sicuti mentio mercenariorum quos. eorum pater habuerit (cf. Matth. 4,21. 22), e£ relicto patre suo Zebedaeo in navi cum mercenariis secuti sunt eum qua ratione narrandi maxima eorum promptitudo describitur. Quaerunt cur additum sit cum mercenarii ; volunt aliqui ut declaretur eos potuisse patrem relinquere pietatem debitam non violantes, quia non sine aliorum ope eum reliquerint (Sylv. :Bisp. ReiscAl, Fil. Keil, Weiss). Et inde quoque inferunt Zebedaeum rem familiarem habuisse satis bonam, id quod ex mercenariis colligi posse Schegg, Schanz negant, sed cum Salome, mater filiorum Zebedaei inter eas mulieres recenseatur quae Domino ministraverint (Matth. 97,56), certe haec familia non pauperibus adnumerari poterit. Ego quidem non puto Marcum hoc addidisse, ut eos quasi excusaret cur relicto patre secuti essent Iesum. Nam si Iesus vocat, sine ulla laesione pietatis sequi posse et debere vocatum, certum est neque id ulteriore explanatione indigebat. Addit itaque, quia ita rem Petrus qui ei eventui intererat retulit. Eum vero qui suis oculis Zebedaeum cum mercenariis vidit in navi, ita quoque ut vidit rem narrare quis iure mirabitur vel quaeret rationem, cur eo modo narret? Itaque quod olim a Deo dictum est Abraham : egredere de cognatione tua et de domo patris tui (Gen. 12,1), idem Iesusiis praecipit quos suorum laborum socios et novi populi Dei, patriarchas eligit.
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v. 21 οἱ ingrediuntur Capharnaum , quaerunt aliqui, ex quo loco tetenderit Iesus cum comitibus in urbem. Respondent a lacu, quia modo Christus ambulaverit secus lacum ( Weiss), alii ἃ Bethsaida, quia quos vocavit socios in Bethsaida habitaverunt (Schanz), alii a Nazareth, quia ita narratione Lucae exigatur (Vict. Theoph.). Si ordo rerum gestarum inquiritur qui ex collatis evangelistarum narrationibus erui possit. certo cum Vict. Theoph. Euth. dicendum est Iesum ἃ Nazareth descendisse in Capharnaum , uti ex Luc. 4,30. 31 sequitur. Capharnaum intraverit, non est ponenda. Neque enim Marcus id ulla ratione innuit, neque statui potest id quod narrat vel statim post antecedentia evenisse vel omnino post illa gestum esse. Poterant evenire varia quae omiserit, potest etiam fieri ut rerum inter se succedentium ordo sit alius. Nam, uti Papias iam didicit a presbytero Ioanne, aliqua Marcus non suo retulit ordine (οὐ τάξει ἔνια ; apud. Eusebium ἢ. eccl. 3,39; cf. Cornely, Introd. III p. 88). Et si, ut multorum est sententia, vocatio discipulorum v. 16-20 narrata est eadem quae a Luca refertur 5,1 seq. (de qua re vide Comment. Matth. I p. 165 seq.), hic iam habes exemplum ordinis rerum non servati. Iesus a civibus nazarethanis repulsus sese contulit Capharnaum, ibique adeo assidue et frequenter degebat, ut eius appelletur civitas (Matth. 9,1); proinde suam quasi sedem elegit urbem maritimam , frequentem, publicanorum aliorumque negotiatorum plenam eoque magis corruptam moribus (Mald.), ex qua urbe in regiones vicinas terra marique itinera faciendi magna offerebatur opportunitas (cf. ad Matth. 4,13). Eam Messiae commorationem iam oraculo prophetico esse designatam , Matthaeus consulto effert (4,15-16). Sabbato Iudaei in synagogam convenire solebant ad orationem et lectionem legis et prophetarum audiendam (cf. Act. 15,91); « licebat omnibus qui in synagogis erant surgere ac dicere, si quid occurrebat, ut intelligitur ex Luc. 5,16. 17 et Act. 13,15. 16; ad quam consuetudinem videtur d. Paulus 1 Cor. 14,30 allusisse » (Ma/d.); vide quae dixi ad Matth. 4,93. Ea itaque opportunitate Iesus utebatur ad suam doctrinam spargendam e/ statim sabbatis ingressus in synagogam docebat eos; τοῖς σλούχσιν! quae forma pluralis et unum diem sabbati desi- 1. Quam formam explicant eo quod τὰ σάδδατα consideraverint quasi nomen derivatum a gnare potest et complures. Hoc autem loco cum addatur εὐθύς (εὐθέως) statim, protinus , intelligatur oportet de die sabbati qui eius in urbem ingressum proxime sequebatur. Eodem modo iam dicuntur σάδδατα de uno die apud LXX Ex. 20,10; 31,15. Lev. 23,32; uti alia quoque festorum nomina numero efferuntur plurali : τὰ γενέσια, ἄζυμα (6,91; 15, 1), vel prout alii volunt nomen efferri ad modum aramaiei unav. Doctrina autem Christi οἱ modo eam proponendi maxima admiratione affecti sunt qui eum audiebant
Cum dicatur
1:22
v. 22 e/ stupebant de doctrina etus, ἐξεπλήσσοντο ἐπὶ obstupescebant, percellebantur admiratione propter eius doctrinam; erat enzm docens eos quasi potestatem habens ὡς quasi, enuntiationem: non minuit, verum continet comparationem : docebat sicut is docet qui potestate praeditus est, uti quoque habes Ioan. 1,14 vidimus gloriam eius, gloriam quasi unigeniti a Patrei. e. talem gloriam qualem habere decet unigenitum ; e/ non sicut scribae; quomodo hi docuerint, discimus ex traditionibus pharisaicis quas Christus insectatur, ex oneribus gravibus quae hominibus imponebant (cf. Matth. 15,2; 23,4) et partim etiam ex disquisitionibus talmudicis de explicatione et ad vitam applicatione singulorum praeceptorum. Toti itaque in eo erant, ut singulas actiones vitae multis ac minutis praescriptionibus circumdarent quibus perfecta quaedam legis observantia efficeretur; quam sedulo v. g. omnem contaminationem leviticam vitare et eluere docuerint, exemplum affert Marcus 7,3. 4; ex lege de sabbato pariter derivarunt quantam viam conficere liceret sabbato (Act. 1,192) etc. Scribae itaque toti erant in lege caerimoniali applicanda et legis verbis et auctoritate sua placita confirmare et persuadere studebant. Aliter Christus. Docet enim propria auctoritate , uti ex sermone montano elucet : ego autem dico vobis (cat. aur. glossa ord. Bed. Maid.), docet maxima suavitate et gratia ea quae animos elevent, fiducia, consolatione , amore divino imbuant et a peccatis et miseriis vitae abstrahant ; dein, ut Jans. monet, sermo eius miram quandam habebat energiam et efficaciam, Spiritu sancto per eum mira ratione corda auditorum permovente ad fidem et poenitentiam. Quare bene A/b. vim éoncionum Christi illis describit apostoli verbis : vivus est enim sermo Dei et efficax et penetrabilior omni gladio ancipite et pertingens usque ad divisionem animae ac spiritus, compagum quoque ac medullarum et discretor cogitationum et intentionum cordis (Hebr. 4,12). Neque opus est cum aliquibus iam appellare miracula, ut explicetur quomodo Christus docuerit cum potestate. Hanc in animos potestatem innuit psalmista : quod est turpe et peccaminosum. Unde Vict. apposite dicit diabolum vocari immundum propter impietatem et elongationem a Deo et quia omnibus turpibus ac pravis rebus delectetur (sim. cat. aur. Theoph. EutÀ.). Homo illein potestate daemonis praesidentis sibi (A/6. Lap.) exclama- 'vit i. e. daemon eius voce et lingua potitus et eius regens membra eum fecit exclamare vel per eum exclamavit; est enim praesentia Christi tormentum daemonis (Bed. Lap.); « vis divinitatis Christi sese proferre coepit in ipso daemone, ita ut sentiret se pellendum ab homine; quare eius praesentiam et vim non ferens prae nimia tortura et poena obsessum exclamare fecit » (Ians.), dicens : quid nobis et tibi, Iesu. Nazarene! loquitur unus pro omnibus indicans et sentiens Christum omnibus daemonibus bellum indixisse; communem igitur omnium agi causam agnoscit; si lectio οἴδαμεν esset certa, dici posset plures in eo homine fuisse daemones, uti in altero 5,9 Luc. 8,30 et in Magdalena Luc. 8,2 (Maid.); quid nobis et tibi i. e. affert causam, cur non debeat expelli : quam habes causam nos infestandi? in nullo te laesimus, nullam iniuriam tibi intulimus, quid ergo tibi est adversum nos? ita Toletus in Luc. 5,3* et similiter Maid. Lap. quid tibi nobiscum est rei (Erasmusy? quae dicendi formula satis frequens est neque tamen semper eodem sensu. Generatim ea formula commercium , negotium, consuetudo cum altero repudiatur, aliquo modo cum eo expostulatur, cur molestiam exhibeat vel etiam postulatur ut negotium facessere desistat, neque tamen ubique voces sunt exprobrantis vel obiurgantis , cum etiam adhibeantur quando quis obsecratione quidquam impetrare desiderat (cf. Iud. 11,12. 2 Reg. 16,10; 19,22. 4 Reg. 9,18. Matth. 8,99 etc.). Sensus itaque ex contextu, ex conditionibus rei narratae eruendus est ; semel etiam (Ioan. 2,4) significari videtur : quare haec res mihi et tibi negotium facessat? nihil nostra interest vel ad nos non spectat, a qua Quod sequitur venisti perdere nos, legitur interrogative in vulg. et ita quoque ex recentioribus Bisp. Schegg , eodemque modo ediderunt W H , dum alii legunt assertive, uti à plerisque legi iam refert Jans., quamvis ipse alterum legendi modum praeferat. Discrimen non adeo magnum est. Sed cumillud exclamavit iam explicent ex tortura et poena quam perceperit daemon ex Christi praesentia, cum insuper daemon statim Iesum Sanctum Dei confiteatur (qui sane tamquam ὁ ἅγιος immundum spiritum persequi censendus erit), magis congruere videtur, ut legatur assertive vel cum exclamatione doloris ac querelae plena, non interrogative, quia interrogationi potius subesse videtur aliquid dubii, id quod hoc loco vix admitti poterit. Dicit autem perdere nos, « ecce potestatis Christi praeconium » (4/5.) et perdere est non solum daemones privare potestate vexandi homines (EutA.), sed etiàm eos torquere et in infernum detrudere (cf. A/5. Ians. Mald. Toletus, Lap. Sylv. Calm. Schanz). Sentit itaque: daemon eum coram adesse, qui serpentis caput conterere debeat. Atque unde hoc cognoscat, adiungit daemon : scio qui sis, Sanctus Dei, maiore emphasi in graeco : scio te quis sis, ὁ ἅγιος, Sanctus ille unus et eximius; « sanctus erat quivis prophetarum, verum non unum aliquem ex omnibus significat, sed eum appellat qui est unus ex uno; propter articulum enim unum illum designat qui prae omnibus est eximius » (Vict.) et Euth. : non dicit ἅγιος, sed cum additione articuli; siquidem et prophetae sancti sunt, sed per participationem ; solus autem Deus natura sua et proprie sanctus est, ob id ergo dicit ὁ ἅγιος, ἀντὶ τοῦ ὁ φύσει xai χυρίως ἅγιος, et Theoph. ὃ μόνος xat ὡρισμένος ille unicus et praedefinitus. Sed in ipsa appellatione per se non continetur professio divinitatis Iesu, sed solum eum esse singulari ratione a Deo ad opus Dei electum ac consecratum , et Ps. 105, 16 Aaron dicitur ὁ ἅγιος κυρίου mm vip, Christus autem ita appellatur loan. 6,69 (in codd. graecis aliquibus NBC * DL) et simili modo Act. 4,30. Iesum vocansSanctum Dei daemon , ?mmundus spiritus , maximam invitus declarat oppositionem ; quae inter se et Iesum intercedat : Iesus est tamquam sanctus Deo consecratus, Deo proximus, ad opus Dei eximie electus; immundus spiritus longissime a Deo et opere Dei remotus, a Deo maledictus, ad omnem turpitudinem promptissimus. Notat Beda : « non voluntatis ista confessio est , sed necessitatis extorsio quae cogit invitos confiteri; et velut si servi fugitivi post multum temporis dominum suum videant, nihil aliud nisi de verberibus deprecantur, sic et daemones cernentes Dominum in terris repente versari ad iudicandos se venisse credebant ». Alii existimant daemonem ex adulatione ita Iesum appellasse (EutA.) scil. ut sibi ab ipso parceretur, id quod Toletus merito non approbat; illam autem confessionem Maid. dicit voluntariam , ex proprio amore et metu poenae profectam. Utique non poterit existimari, a Christo qui daemonem statim silere iubet daemonem auctis cruciatibus esse ad confessionem illam coactum. Sufficit dicere sola Christi praesentia immundum spiritum esse coactum ad suam ipsius ignominiam fatendam et ad laudem Iesu dandam. : suasit illum esse Messiam et tot testimonia divinitatis eius vidit et audivit, sine dubio id credidit, quamvis fortasse interdum, quando non omnia considerabat, propter magnitudinem mysterii et suam pravam dispositionem vel haesitaret vel etiam dubitaret ». Pariter dicit Toletus (ad Luc. cap. 8 annot. 60) daemones divinitatem Christi aperte promulgasse. Sed si eum cognoverunt Messiam et Filium Dei verum, quomodo eius crucifixionem moliri poterant? esse autem molitos certo constat ; vide Luc. 22,3. 53. loan. 13,2. 27; et quomodo id congruit verbis apostoli 4 Cor. 3,8? Probabilem censet Suarez aliique cum eo hanc solutionem, non dixisse apostolum , daemones ignorasse Christi divinitatem , sed mysterium absconditum in Christi passione et morte, scilicet, salutem ac reparationem hominum et imperii daemonum eversionem. Verum difficile creditu videtur daemones: qui tamen eodem teste Suarez Scripturas et vaticinia intellexerint et Christi de se enuntiationes audierint id non percepisse. In primo quippe oraculo messiano iam asseritur fore ut per Messiam caput diaboli conteratur; ipsi daemones conqueruntur quod Iesus venerit ad se perdendos, Christus clare affirmat nunc principem huius mundi iri eiectum; et quoties in vaticiniis et in verbis Christi indicatur salutem hominum morte Messiae effectum iri? cf. Is. 53,4-12. Ps. 21,23-32. Dan. 9,24. 26. Zach. 19,10-13,1. Ioan. 3,14-17; 6,40. 52; 17,19, etc. Quare haec ignorasse daemones mihi persuadere non possum. Vera mihi videtur alia sententia quam Cai. et Suarez pariter in medium afferunt, daemones etsi divinam maiestatem in Christo agnoverint, non propterea a Christo persequendo abstinuisse, quin potius ex odio et ira quam contra Deum et res omnes eius inveteratam habent vehementius in eum exarsisse ; « nam daemones ita Deum odio habent, ut si possent in ipsam divinitatem irruere eamque in nihilum redigere, id facere tentarent ; ergo etiamsi cognoverint Christi humanitatem esse deificatam et ipsius Dei singulari modo effectam, multo maiore odio mortem, ignominiam atque omnia illi machinarentur mala ». Proin, uti ex Dei odio persequuntur et vexant homines imaginem Dei, ita profecto quod sciverint hominem Iesum adeo intime esse coniunctum divinitati, illis non potuit non esse incitamentum, ut quantum possent eum persequerentur et odium quod in ipsum Deum et in Dei Verbum explere non valerent, quam maxime explerent in illam hominis naturam quae quam intime a Verbo assumpta ad Verbum pertineret. Ita est enim ira et vindicta conformata, ut si non possit in hominem, in res hominis odio habiti exerceri soleat. Similiter daemon qui ipsi Deo malum non potest inferre quam maxime cupidus erit illud inferendi naturae humanae Verbo unitae. Neque putandum erit fore ut daemon suo ipsius damno retineatur. Vehemens enim odium ita animos inflammare et excaecare solet ut quovis suo periculo et discrimine contempto caeco impetu ad vindictam capiendarn ruant. Insuper nonne spectare videtur ad ma- Jledictionem cui daemon subiacet, ut suis conatibus et bonum promoveat et suae dominationis ruinam efficiat et tamen ab impugnatione regni Dei non desistat suo edoctus damno, sed frustra edoctus? Sed quid ad 1 Cor. 2,8? Si haec quae modo dicta sunt probaveris, dices cum plurimis eo in loco apostolum de daemonibus non loqui; nam, ut Cornely ad eum locum scribit (Comment. in 4 Cor. p. 60) daemones intelligi negat S. Chrys., eique consentiunt Graeci (Theodoretus, Ioannes damascenus, Oecumenius, Theophylactus) e£ Latini antiquiores multi (Pelagius, Primasius, Lyranus, Bened. [ustiniani, Lap. Tir. Natalis Alexander — quibus addi possunt Gagnaeus, Sa, Menochius, Gordonus) moderniquoe plerique, uti etiam plerique acatholici. Atque haec sententia ipso contextu valide comprobatur. Dicit enim apostolus se non loqui sapientiam huius saeculi neque principum huius saecufi. lam bene concipitur, apostolum negare se docere sapientiam talem quam homines philosophi, rhetores iactent et quam viri nobiles ac principes unice aestiment; at eum velle affirmare, se non in medium afferre sapientiam diabolicam, id ut credam equidem induci non possum. Si autem principes huius saeculi in v. 6 non intelligi possunt daemones, idem obtinebit pro v. 8. Neque obstare potest quod eo nomine alibi daemones designantur (2 Cor. 4,4; Eph. 2,2. Ioan. 12,31; 14,30); nam ibi ex contextu iisque quae adduntur perspicuum est quis eo nomine appelletur, neque ibi de pluribus, verum de uno sermo infertur. Dein videtur etiam haud probabile philosophos, reges, daemones una eademque appellatione communi ab apostolo nominari, appellatione dico non absíracta (uti foret poteslatis tenebrarum) verum concreta, uti grammatici dicunt. Notatur, uti A/ó. dicit, Christi virtus in daemonem comminatione et imperio; comminatione autem utitur quia efferata malitia non reprimitur nisi timore poenarum;
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v. 95 et comminatus est ei Iesus , increpuit eum, dicens : obmutesce , φιμιώθητι proprie capistrare , os tuum capistro obturetur, et exi de homine; iubetur autem daemon tacere, uti nos eum tacere et abire iubemus quem contemnimus et cum quo nihil negotii intercedere volumus. Duo dicit, ut ait A/5., contra duo; quia clamavit, dicit ei obmutesce ; quia vexavit, dicit exi ab eo. Cur daemon tacere iubeatur, varias afferunt causas : etsi vera diceret daemon, Christum noluisse sibi testimonium reddi a patre mendacii (EutA.); esse apostolorum Christum annuntiare, non daemonis; nos moneri, ut semper caveamus a diabolo, etsi vera dicere videatur; evitasse Christum ne pharisaei calumniarentur sibi esse consuetudinem cum daemone, cuius quippe testimonium admitteret; noluisse Christum intempestive annuntiari divinitatem suam ac dignitatem (cf. To/etus, Maid. Lap. Sylv.). Quo pateat quam potentem daemonem una vocula eiiciat, permittitur daemoni edere experimentum furoris
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v. 96 e£ discerpens eum spiritus immundus et exclamans voce magna exiit ab eo; discerpens σπαράξαν, eum iactans, distorquens, concutiens, vel ut Luc. 5,35 dicit δίψαν, cum proiecisset eum in medium. Id permittitur, ut manifestum evadat daemonem esse in homine et daemonem esse locutum (Vict. Cai.), ut patesceret daemonis malitia! eiusdemque indignatio ob expulsionem et miraculi magnitudo quo & tanto malo homo liberaretur (Jans.); nocere autem non permittitur, ut appareat expellentis potentia (Euth.); refert enim Lucas : nihil illum nocuit. Exit autem magno edito clamore vel prae dolore, vel coactus ad clamandum a Christo, ut omnes intelligerent eum ron casu aut sponte sua, sed invitum et a maiore coactum exire potestate (Maid. Lap.). Ad admirationem de Iesu doctrina et modo docendi alia accedit haud minor de eius potestate. Ita verbo et opere incipit Iesus sese manifestare;
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v. 91 et mirati sunt omnes ἐθαμδήθησαν stupore et admiratione impleti sunt; verbum :graecum magis significare stuporem et admirationem 39 valet (Schanz); alii timoris notionem ac horroris quam verbum etiam habet, hic quoque retinent (Schegg , Bisp. Fil.); sed tum certe dicere oportet cum Ma/d. Sylv. non qualemcumque metum designari, sed religiosum metum cum admiratione coniunctum, qualem visis Dei mirabilibus iusti concipere solent. Haec iam animorum affectio ad rei veritatem hominumque mores describitur, :ta ut conquirerent inter se, ut se mutuo rogitarent et interpellarent , prout solent homines attoniti, dicentes : quidnam est hoc? quaenam doctrina haec nova? quia in potestate ettam. spiritibus Àmmundis imperat et obediunt ei! in graeco per exclamationem : doctrina nova; cum in graece post καινή sequatur χατ᾽ ἐξουσίαν xai etc. disceptant ad quid illud in potestate sit referendum. Ad prius, ad doctrinam novam referunt Schanz , Keil , Weiss eodemque modo T? interpungit; ad sequentia trahunt ScAegg, Bisp. W H ; atque id commendatur et re ipsa et narratione Lucae (4,36). De eo enim quod cum potestate doceretiam antea mirabantur; δα eam potestatem autem accedere aliam quoque qua uno verbo daemonibus imperet eosque invitos cogat ad obediendum, modo testes erant. Qui modus eiiciendi daemones cum a laboriosis exorcistarum Iudaeorum conatibus adeo distaret (Edersheim 1 p. 482), certe novam illis suppetebat materiam cognoscendi et admirandi potestatem; neque enim eo Iesus eminebat quod daemonem expelleret (vide Matth. 12,27 filii vestri in quo eiiciunt?), sed quod ita cum potestate eiiceret. Ergo id quod Iesu proprium ac peculiare esse cernebant, id quoque admirabundi dixisse censendi sunt adeoque cum vulg. xa ἐξουσίαν ad sequentia referri satius erit, uti Lucas quoque rem narrat. Cum tanta exstitisset apud omnes admiratio duplici causa excitata,
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v. 98 processit rumor eius statim in omnem reqtonem Galilaeae , quod enim homines admirantur, de eo apud plurimos sermonem assidue miscent; περίχωρος τῆς Γαλ. explicetur oportet non de regione quae circum Galilaeam extendatur ( Meyer), quia ita de fama in Galilaea pervulgata nulla fieret mentio, sed de omni regione et tractu ipsius Galilaeae (Schanz, Weiss etc.); declarat itaque Galilaeae quaenam regio intelligatur circeumiacens, uti Luc. 4,37 habetur : divulgabatur fama de illo in omnem locum regionis (τῆς περιχώρου).
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v. 29 et protinus egredientes de synagoga ; dicitur εὐθύς, protinus, « hic enim fuit mos Domini, ut fere semper cum miraculo aliquo inclaruisset turbis sese subduceret, contentus nimirum benefecisse nec gloriae humanae cupidus, docens nos, ut bene mereri potius quam laudem venari studeamus » (lans. sim. ScAegq) venérunt in domum Simonis et Andreae cum Iacobo et Ioanne , Marcus hic quoque accuratius narrat nominans comites Iesu. Eo quod ad domum Simonis divertit, iam huic discipulo peculiarem impertit honorem. Cum enim tanta exstitisset populi admiratio in synagoga, certe cives urbis summum reputassent honorem, si ad quemlibet divertisset el sane omnes parati et prompti erant maximo gaudio ad talem doctorem suspiendum hospitio. Cum Petrus et Andreas essent oriundi ex Bethsaida (Ioan. 1, 4&4), aliqui quaerunt de eorum domo in Capharnaum. Fortasse non sufficit dicere eam domum fuisse uxoris Petri et per uxorem factam esse Petri (id quod propter socrum ibi habitantem probabile videri possit), quia dicatur domus Simonis et Andreae, neque congruit quod aliis placuit domum fuisse solum conductam quo pisces commodius in urbe vendere possent; ergo sensus verborum obvius est retinendus. Petrus igitur et Andreas, uti coniunctis laboribus piscationi operam dabant, ita communi titulo domum quoque possidebant in urbe. Frustra quoque quaeritur, utrum nocte praecedente an ipso die socrus Petri febri laboraverit. Ad miraculi veritatem clarius demonstrandam et ad. populi concursum potius congruere videtur, ut morbus ille non minimae durationis fuisse censeatur, verum iam longiore tempore mulierem afflixisse , ita ut de gravi morbo omnibusconstare potuerit;
Eodem ordine haec narratio quoque sequitur Luc. 4,38. Christus itaque a synagoga se contulit in domum Petri, idque sabbato factum esse, etiam ex v. 32 constat;
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v. 30 decumbebat autem socrus Petri febricitans πυρέσσουσα quasi ardenti febri laborans et gravem morbum Lucas quoque designat ἦν συνεχομένη πυ- ρετῷ μεγζλῳ, tenebatur magnis febribus, id quod etiam morbum diuturnum significare videtur, et statim dicunt ei de illa; qui dixerunt? de domesticis (Schegg, Keil) non erat mentio factá, quamvis modus loquendi planeindeterminate accipi possit; plerumque tamen discipulos dixisse explicant, qui, ut Vict. dicit, iam potestatis Christi experimentum habebant (sim. Sy/v.). Voluit Christus rogari, qui non rogatus expulit daemonem ; « sed haec est Dei sapientia, ut etiamsi magis salutem nostram sitiat, non excludat tamen adiutores et administros, ut hac etiam ratione caritas et humilitas inter nos et eos qui pro nobis intercedunt magis coalescat » (Saimeron t. 6 tract. 11). Marcus ex narratione Petri accurate modum didicit quo Christus sanavit
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v. 31 et accedens elevavit eam apprehensa manu etus et continuo dimisit eam febris , quod contactu manus eam curaverit, significare voluit, uti Jans. dicit, carnis suae sanctificativam et curativam virtutem propter 1uhabitantem divinitatem et quod ad hominem spiritualiter reformandum et salvandum opus esset carnis eius pro nobis oblatae contactu (sim. Vict. Salm.). Fuit enim humanitas Christi organum seu instrumentum Verbi ad efficienda miracula, ita tamen ut Christus homo per actiones suae humanitatis non solum morali modo, sed etiam reali et physico opera miraculosa efficeret; de qua re vide Suarez, de Incarnatione disput. 31 sect. 3:seq. Sanatio uti erat repentina, ita quoque perfecta et ministrabat eis; statim itaque mulier robusta effecta est, nec vestigium morbi remansit, cum in iis qui naturae vi et ope medicorum sublevantur ἃ febribus, paulatim soleat redire corporis vigor (/ans.). Atque mulier gratam se praestitit medico, docens vires et opes a Deo concessas et restitutas ad eius quoque servitium esse adhibendas (cf. Salm.); cf. Matth. 8,15. | | Notat /ans. : « ut omnia Domini miracula in curatione corporum consistentia mysterium aliquod habent et typi sunt spiritualium Dei beneficiorum quae menti praestantur, ita et miraculorum ordo quandoque recte accipitur non vacare mysterio. Quod autem una eademque die prius quidem. virum curat, postea vero mulierem, significat secundum Ambrosium Dominum advenisse ad curandum utrumque sexum. Quod tamen secundum eundem et aliter accipi potest, videlicet ut per virum a daemonio vexatum animus hominis diabolo per peccatum subiectus et erroribus variis ab eo detentus accipiatur, per mulierem autem febricitantem caro variis obnoxia concupiscentiae aestibus ». Ab utraque hac peste Servator nos liberat. Diaboli potestatem fregit ac vicit non rogatus; ut carnis concupiscentias et vitiorum calores sanet, enixe a nobis rogandus est. Malae autem cupiditates maxime coercentur attactu sacratissimae carnis eius sacra Eucharistia percepta, quo fomes peccati magis in dies ligatur, Sed si Christi beneficio sanationem acceperimus vel opem eius experti fuerimus, gratos nos esse oportet; surgere necesse est ad opera virtutum et ad ministeria Christo eiusque membris exhibenda. Sanatio daemoniaci in synagoga facta nota erat per urbem ; rumor de sanatione socrus Petri, uti fit de re admiratione plena, etiam cito spargebatur. Cum itaque Iesum adeo et potentem et benignum misericordemque cognoscerent , sabbato transacto aegrotos omnis generis ad medicum asportabant;
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v. 32 vespere autem facto, cum occidisset sol, afferebant ad eum omnes male habentes et daemonia habentes; cur exspectarint hoc tempus, sabbato explicari recte censent (Vict. Theoph. Ians. Mald. etc.); sabbato enim, uti Ioan. 5,10 patet, ex legis doctorum placito non licuit aegros asportare (Ca?.), eosque finem sabbati exspectasse initiumque diei sequentis indicatur ipsa narratione eo quoque quod notioni satis indeterminatae vespere facto additur : cum occidisset sol ; solis enim occasu more Hebraeorum dies festus finitur. Scribas vero arctis praescriptionibus diei sabbati sacram quietem circumvallasse et mandatis legis (Ex. 20,10; 31,15-17; 35,9. 3. Num. 15,32.seq. Deut. 5,12-15) sua explicatione varia addidisse, ex evangeliis satis elucet (cf. Matth. 12,1. 10. Luc. 6,6. Ioan. 9,14 etc.), insuper cum ler. 17,21 legatur : nolite portare pondera in die sabbati, mirum non est, si doctores legis pro sua interpretandi ratione vetabant aegrotos ad sanationem asportare; immo archisynagogus turbis dicere Iesu praesente non veretur : sexdies sunt in quibus oportet operari ; in his ergo venite et curamini , et non in die sabbati (Luc. 13,14). Quare perperam negat Keil illa temporis designatione declarari populum finem sabbati exspectasse , ut aegrotos afferrent. Et quantus populi concursus ante domum Petri factus sit, oculis plane subiicitur
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v. 33 e£ erat omnis civitas congregata ad ianuam, quo modo loqui solet qui suis oculis eiusmodi concursum hominum cum admiratione spectavit. Quare haec esse totidem verba quibus Petrus rem narraverit merito existimandum erit. Uti res fert, simul cum aegrotis eorumque ministris multi alit novitate rei allecti accurrebant. Iesus vero maxima liberalitate documenta edit potentiae suae et misericordiae
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v. 3& et curavit multos qui vezabantur variis languoribus; Luc. &, 0 singulis manus imponens curavit eos et Matth. 8,16 omnes male habentes curavit; proinde quod Marcus dicit curavit multos non significat non omnes esse curatos vel propter defectum fidei et rectae animi dispositionis (Meyer) vel propter defectum temporis nocte ingruente ( Weiss), sed indicatur esse aegrotos adductos magno numero; proin omnes illos qui curati sint magno fuisse numero, quo illustrius fuisse miraculum intelligamus (cf. Vict. Dion. Ians. Maid. Lap. Schegg, - Schanz). Similiter dicitur apud Matth. multos daemonia habentes esse ei oblatos et ab eo omnes male habentes esse curatos. Potestas eius eo maxime elucebat quod uno eodemque ritu, impositione manuum, curabàt vexatos variis morbis; unde ei illimitatam praesto esse potestatem facile concludi poterat; insuper in malos quoque spiritus suam ostendebat auctoritatem et daemonia multa eiiciebat, quae quamvis essent multa neque auderent neque possent ei resistere. Est sane spectaculum pia meditatione dignum , quomodo Christus medius inter tot humanarum miseriarum documenta sua abundantissima caritate singulos benevolentissime soletur atque pulsis morbis et eiectis daemonibus sanitati et felicitati restituat. Ex oratione contexta apud tres synopticos nou potest alia domus intelligi nisi domus Petri, de qua sola mentio facta est; frustra id negant Meyer, Kei! existimantes propriam domum quam Iesus in Capharnaum habuerit designari cum v. 32 dictum sit a/ferebant ad eum. At profecto ita dici potuit ac debuit, etsi erat in domo Petri, neque enim domui, sed ipsi affevebant aegros; porro Christum propriam habuisse domum in Capharnaum nullibi clare asseritur. . Solo voluntatis nutu Iesum daemonibus imperare, ostenditur ad eius potentiam describendam et non sinebat ea loqui quoniam sciebant eum ; Versio quoniam omnino retinenda est, neque ὅτι verti potest (uti ΜῊ qui volunt περὶ τούτου ὅτι) ita ut quid daemonia loqui voluerint assignetur; nam λαλεῖν in novo testamento non usurpatur eo modo quo λέγειν (Schegg, Schanz, Kei, Weiss; quare haud bene vertit Dayle : 1l ne leur permettait pas de dire qu'ilsle connaissaient). « [ta et Paulus prohibuit spiritum pythonicum dicentem homines illos servos esse Dei altissimi; non enim volebat sanctus ab immundo ore commendari et testimonium accipere » (7AeopA.). Voluit quippe Christus ut homines suis ipsius operibus ac testimoniis paullatim ad fidem adducerentur, non autem ut ex daemonum vocibus quis esset discerent; nolebat, uti Maid. dicit, suam divinitatem tam aperte et tam cito declarari, ut pharisaeorum fugeret invidiam. Fortasse daemones pro sua malitia cum bene noscerent qualem Messiam populus desideraret, suis clamoribus Messiam annuntiantes voluissent magnam illam ac perniciosam in populo excitare commotionem et exspectationem regni temporalis, cladis hostium etc., et eo modo impedire quominus animi hominum ad Iesu doctrinam et emendationem morum applicarentur.
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v. 35 et diliculo valde surgens egressus abüt in desertum locum ; πρωί mane, quod accuratius declaratur (uti simile quid cernitur v. 32) ἔννυχα λίαν, uti. Euth. explicat νυχτὸς ἔτι οὔσης dum adhuc nox esset, proin multa adhuc nocte, bene mane Iesus e domo egreditur, ut scil. quo se conferat non advertatur neve ipse ab hominum importunitate impediatur. Clam itaque se subducit in desertum locum, in locum solitarium!, se subducit hominum laudi et admirationi, ut nos quoque doceat non venari hominum plausum neque re bene gesta eius quasi laudem et mercedem ab hominibus expetere (cf. Vict. Theoph. Euth. Maid. Dion. Lap.). Exemplum exhibet, ut lans. adnotat, praesertim praedicatoribus, nimirum post collatam in alios beneficentiam oportere secedere, ne praemium aut laudem ab his quibus benefecerimus videamur exspectare; ibique orabat, Patri scil. enixe commendans opus quod iam praedicatione per Galilaeam aggressurus erat. Iesum orantem evangelistae nobis exhibent ante opera gravioris momenti ; ita ante electionem apostolorum, antequam Petro promitteret primatum, ante miracula maiora, ante passionem (cf. Marc. 6,46. Luc. 6,12; 9,18. 28; 11,1. Ioan. 6,11; 11,51; 17,1 etc.). Quomodo pro suis oraverit, exemplum habemus praeclarissimum in eius oratione Ioan. 17,1 seq. et similes precationes eum etiam tum fudisse existimare licet. Orat autem, ut Vict. ait, non quia ipse oratione indigeret; ipse enim est qui hominum orationes suscipit , sed haec quidem οἰχονομικῶς dispensatione quadam agens, forma et exemplum bonae operationis nobis est factus. Atque locum quietum ac solitarium maxime accommodatum esse intimo illi cum Deo commercio pariter nobis ostendit (D:zon.) et, ut Cai. notat, exemplum praebet praedicatoribus rapiendi tempus aliquod ad orandum, ad mentem in Deum elevandam, precando quae sunt salutis, vel prout Jans. monet, nobis insinuat « post doctrinam secessu et oratione opus esse, tum ut fructus praedicationis in auditoribus a Deo obtineatur, tum ut contemplatione ac mentis in Deum elevatione ad docendum et iuvandum quovis modo proximos spiritus reddatur alacrior ». Christus vere et proprie oravit postulando et suppliciter petendo aliquid a Patre; « ex quo fit consequens saepe ex divina providentia et ordinatione ita fuisse res dispositas et praedefinitas, ut multa fuerint a Christo homine per orationem impetranda quae sine illius oratione non fierent; sicut enim non redemisset homines, nisi pro illis pateretur, quia ita fuerat a Deo praescriptum et praeordinatum, ita neque sine oratione obtinuisset quae non nisi oratione obtinenda erant iuxta divinam praeordinationem. Unde sicut necessarium illi fuit pati, ut ita intraret in gloriam suam et nos secum in illam introduceret, ita necessarium fuit illi orare ad impetrandum multa quae per orationem obtinuit; at vero sicut necessitas passionis ad redemptionem nostram non fuit ex defectu personae aut quia Christus non esset sufficiens infinitis aliis modis vel operibus illam perficere, sed quia propter congruentes rationes Deus illam ordinavit ut necessarium medium ad illum finem, ita haec necessitas orationis non fuit ex indigentia ipsius personae aut quia per se non sufficeret ad efficiendum per humanitatem absque petitione quidquid petendo obtinuit vel effecit, sed quia propter rationes congruentes4et ad divinum honorem nostramque utilitatem pertinentes ita a Deo fuit;ordinatum et dispositum » (Suarez l. c. n. 3). Voluit enim Deus Christum ut hominem oratione indigere, prout idem Suarez dicit, ut servaretur debitus ordo inferioris naturae ad superiorem et ut debitum orationis cultum divinitati praeberet. Nam uti Christus homo excellentissime exercuit virtutem caritatis aliasque virtutes cardinales, ita sane fleri non potuit ut virtutem religionis eiusque exercitium, orationem, omitteret. Potuit quidem Christus per scientiam per se infusam et per visionem divinitatis qua eius anima continuo fruebatur, sine dependentia a sensibus divina contemplari sine ulla interruptione, at simul quam maxime erat conveniens, ut secundum vires quoque naturales intellectus, voluntatis, phantasiae, appetitus totum sese divinas in res immergeret longe perfectiore modo quam ex natura rei posset, dum alia sensibilia tractaret; quare omnino congruebat, ut ad talem orationem habendam sese quandoque in locum solitarium reciperet. ; de Suarez, de mysteriis vitae Chr., in 3 p. qu. A4 disput. 29 sect. 4 n. | - Christus magnum sui desiderium et discipulis et turbis inspiraverat. Unde maxima sollicitudine eum quaerunt, simul ac deprehendunt eum recessisse
Praedicatione et miraculis Christus incolas urbis ita erudivit, ut si acceptae institutioni cooperari vellent satis essent praeparati ad acceptandum regnum Dei quod illis offerebatur et quod postmodum explicatius per apostolos erat annuntiandum Christo ad Patrem regresso. Quare Iesus relicta urbe in aliis quoque oppidis ac vicis doctrinam suam miraculis comprobatam spargebat;
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v. 36 et prosecutus est eum χατεδίωξεν ardenter eum secutus est, insecutus et demum assecutus Stmon, e cuius domo sese subduxerat, et qui cum illo erant; proin tres reliqui discipuli, vide v. 99. Modo hoc loquendi Simon x«i oi μετ᾽ αὐτοῦ Petrus iam tamquam aliorum dux et princeps significatur (Maid. Fil.) et potiorem eius dignitatem quam postea acquisierit indicari etiam Meyer fatetur; neque valet quod Weiss obiicit nominari Simonem, quia Iesus in eius domo commoratus sit; nam si haec esset ratio, etiam Andreas erat nominandus, quia domus erat Simonis et Andreae v. 29. Ex Luca 4,42 turbae requirebant eum et, venerunt usque ad ipsum; scilicet, uti res fert, continuo innotuit eum abscessisse et post discipulos alii quoque talem doctorem et opitulatorem quaerere et apud se retinere studebant..Ceterum ex ipsa quoque narratione Marci elucet turbas quoque anxie Iesum quaesivisse; nam
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v. 37 οἱ cum invenissent eum dixerunt, quia omnes quaerunt (e; communi omnium desiderio persuadere Iesu volunt ut diutius in urbe maneat. Etiam hic modus narrandi res et verba magis ad. vivum exprimit quam apud S. Lucam; omnes quaerunt te dictio est plane ad naturam facta qua in eiusmodi conditione homines uti solent ad eum qui sollicite a compluribus quaeritur nec statim ubi sit. deprehenditur. Petri itaque narrationem etiam hic facile subesse exisümaveris. At Christus iam semina sparsit quae habita ratione temporis ad praeparationem statuti sufficiant; quare aliis quoque regionibus beneficium doctrinae suae impertire constituit;
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v. 38 et ait t/lis : eamus in proximos vicos et civitates, χωμοπόλεις unica voce in graeco quam explicant de vicis maioribus, amplitudine et incolarum multitudine urbi similibus, oppida scil. rusticana, quae vel vici vel oppida videri possunt (Erasmus) et Euth. exponit πόλιν dici urbem moenibus cinctam, χώμην autem pagum muris carentem, χωμόπολιν vero partim esse muris munitam partim carentem moenibus. Affirmat Josephus (vita, 45) esse in Galilaea urbes vicosque ducentos quattuor. Tamquam munus suum Iesus discipulis declarat μέ et i01 praedicem ; doctrina qua vera morum emendatio et maior Dei cognitio efficiatur eius muneris pars est tum temporis prima ac praecipua; miracula solum accedunt, ut homines ad doctrinam suscipiendam reddat paratiores, ut sigillo divino suam confirmet doctrinam et missionem, ut suam demonstret misericordiam et piam fidem ac fiduciam remuueretur. Ad praedicandum, ad homines docendos itaque se venisse testatur : ad hoc enim vent, Luc. 4,543 quia ideo missus sum; eodem modo facile explicatur vent, uti alibi : ad hoc veni in mundum, ut testimonium perhibeam veritati (Ioan. 18,37); ita A/ó. Dion. Ians. Mald.; neque aliter concipiunt ἐξῆλθον Vict. (ἐξελήλυθα,, manifestans divinitatis suae auctoritatem et dominium supremum αὐθεντίχν atque exinanitionem sponte susceptam) Euth. : et missus sum ut homo dixit, ἐξελήλυθα, ut Deus et ex recentioribus Bisp. Fil. Keil : egressus sum a Patre; cf. Ioan. 8,42; 13,3; 16,27. 30 a Deo, a Patre exivit. Alii tamen quia ἐξῆλθον ponatur solum neque addatur, ut assolet, παρὰ vel ἀπὸ, ἐκ θεοῦ etc. , explicant : ideo egressus sum e domo, uti in v. 35 indicatur (surgens egressus abiit ; ita Calm. Schegg, Schanz, Meyer, Weiss). Sed fatendum erit hanc significationem esse satis exilem et ieiunam et nimis tenuem quam ut ea responsione Christus censeri possit obviam ire magno omnium desiderio : omnes te quaerunt; neque eam congruere cum responsione Luc. 5,53, qua sola tandem efficax continetur ratio et vere sublimis, cur relinquat urbem et cui omnes acquiescant oporteat. Inde itaque peragrabat Galilaeam
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v. 39 et erat praedicans in synagogis eorum (et) in omni Galilaea εἰς τὰς c. «εἰς ὅλην τὴν T. , proinde explicare oportebit vel ita ut ἦλθεν εἰς τὰς συναγωγάς iungatur vel ut synagoga accipiatur tamquam coetus hominum (Act. 13,43. Iac. 2,2. Apoc. 2,9; 3,9) ad quem fit praedicatio. Huic tamen obstare videtur quod alias synagoga apud synopticos non de multitudine congregata, sed de domo congregationis adhibetur. Additur dein quousque itinera direxerit et extenderit ἐπ omnem Galilaeam scil. ἦλθεν χηρύσσων, et daemonia eiciens; doctrinam miraculis confirmat, iis hominum animos quoque reddit promptiores ad institutionem salutarem amplectendam. Daemonum potestatem et imperium frangit demonstrans se venisse , ut regnum diaboli et peccati destrueretur et regnum Dei et iustitiae in animis hominum erigeretur. A doctrina transibat ad miracula, ut quos non attrahebat sermo attraheret miraculorum potentia, ut Eu/A. dicit; sic et tu, ait TAeopA., cum docueris, etiam opera bona fac, ne inanis sit et vanus (μάταιος) sermo tuus. Christum autem in synagogis praedicasse Vict. dicit, ut unam misceret doctrinam veteris foederis ac novi et unum ostenderet utriusque auctorem et Deum. In hac per Galilaeam praedicatione doctrinas illas esse propositas quas in sermone montano Matth. 5-7 legimus aliquorum est sententia haud improbabilis (cf. S. Aug. de cons. evang. 2,19. 43; M. 35,1098; Bed. cat. aur.).
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v. 80 et venit ad eum leprosus deprecans eum et genu flexo dixit ei : si vis potes me mundare; eum corpore quidem fuisse lepra infectum ait Vict., at mente purum propter fidem et spem; neque enim de potestate Iesu dubitasse, sed omnia in sola eius voluntate constituta esse declarasse; « scio te posse; at ego non omnino dignus sum; Dei enim iudicio patior id quod patior; si non vis, non contradico ». Ita in Domino potestatis auctoritas, in illo fidei constantia declaratur; de voluntate Domini non quasi pietatis incredulus dubitavit, sed quasi colluvionis suae conscius non praesumpsit (Beda). Apud Matth. et Luc. ponitur allocutio χύριε (in aliquibus codd etiam hic; vide lect. var.); censet Schanz eum titulum esse a Marco omissum quia iis quibus scribat fuisset offensioni (anstoessig). Sed cum ipse statuat Marcum voluisse demonstrare Iesum esse Filium Dei et Deum (p. 51), quomodo potuisset esse offensioni Iesum salutari Dominum? Precatione adeo humili et fide plena et hominis miseria Iesus ad misericordiam movetur; unus Marcus addit
Cum haec de leproso narratio apud tres synopticos referatur (Matth. 8,2. Luc. 5,12), eam in praedicatione apostolica frequenter propositam esse censendum erit. Talis quippe in ea elucet et fides rogantis et potentia ac benignitas Salvatoris quae omni commendatione dignae sint et ad animos erudiendos aptissimae. De tempore huius sanationis Marcus et Lucas ita consentiunt, ut uterque eam ponat dum Christus praedicans Galilaeam peragraret vocatis ad se aliquibus discipulis ante electionem apostolorum et sermonem montanum. Eam quidem Matthaeus collocat post sermonem montanum ; at ex ipso narrandi modo elucet eum nolle insinuare quasi ea occasione sanatio facta sit (vide ad Matth. 8,4). Eam effectam esse in una civitatum Lucas refert; ex v. 43 aliqui coneludunt leprosum in domum intrasse in qua Christus tum commoratussit (Patr. Schegg, Bisp. Weiss). Transiit Christus, ut Petrus dicit, benefaciendo et sanando omnes oppressos a diabolo (Act. 10,38). Hoc commemoravit Marcus in v. 39, illius exemplum affert in sanatione leprosi. Morbus hic, uti in se est valde molestus hominemque ab aliorum societate excludit, ita peculiari modo tamquam plaga ἃ Domino inflicta considerabatur (cf. Num. 12,10 seq. 2 Reg. 3,29; 4 Reg. 5,27. Is. 53,4). Quare in ea sanatione et magnum cernitur beneficium et singularis Iesu potentia;
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v. &1 Iesus autem misertus etus σπλαγχνισθείς quasi visceribus commotus, viscera enim sedes esse credebantur misericordiae, amoris. [n vultu et habitu Christi intima haec miseratio cernebatur et Petrus testis hoc caritatis in miseros exemplum in suis concionibus non tacuit, unde Marcus id explicite quoque commemorat; eztendtt manum suam et tangens eum vel potius : extendens manum tetigit eum; quaerit Vict. cur tetigerit, cum tamen ex lege is qui tangeret immundus evaderet? respondet, ut ostenderet Servatorem nulla tangi immunditia, se non esse sub lege, sed esse dominum legis, seque ut Dominum sanare, non in modum servi (sicut Elisaeus Naaman Syrum non aspexerit, sed ad lordanem miserit). Tangit eum, ut virtutem humanae naturae in se adstruat, dum non inquinatur, sed tactu mundat lepram (Caz.); ait illi : volo, mundare; « simulque illud mirabile quod eo sanavit genere quo fuerat obsecratus; habes voluntatem etiam habes pietatis effectum; non ergo (ut plerique Latinorum putant) iungendum est et legendum volo mundare ,'sed separatum , ut primum dicat volo, dein imperet mundare » (Beda). Nihil medium est inter opus Dei atque praeceptum , quia in praecepto est opus; denique dixit et facta sunt (Ps. 32,9, Beda),
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v. &2 et cum dixisset, statim discessit ab eo lepra et mundatus est; ἐκαθαρίσθη ' scil. leprosus, id quod additur, ut ipsa narratio sanationis mandato Christi congruat. Matth. 8,3 legitur quidem : mundata est lepra eius; sed cum hic praemittatur discessit lepra, omnino explicari debet et verti mundatus est; Luc. 5,13 solum prius membrum legitur x«t εὐθέως ἡ λέπρα ἀπῆλθεν ἀπ᾽ αὐτοῦ. Omnes tres efferunt statim i. e. simul cum imperio Chris mundationem esse eífectam. Quare arbitrarium est et contra claram narrationem statuere cum Weiss sanationem esse effectam paulaüm, dum ille pergeret ad sacerdotem, et idcirco quia esset lepra infectus cum comminatione eum esse ἃ Iesu edomo eiectum. Iesus severe ei praecipit ne miraculum in vulgus efferat eumque statim abire iubet
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v. 48 et comminatus est ei ἐμδριμιησάμενος αὐτῷ cf. Matth. 9,30, quo scil. severius mandatum inculcet statimque eiecit illum i. e. ablegavit eum . celeriter vel invitum (Cai. Erasmus). verbis gravibus eum iussit abire; de hoc usu vocis ἐχδλλλειν vide Matth. 9,95. Marc. 5,50. Act. 9,40; 16, 37. Hoc mandatum cum severitate esse iniunctum eumque statim abire iussum solus narrat Marcus ; etiam hic Petrum testem rei qui et vultum Dominisonumque vociset totum agendi habitum accurate consideravitet sua relatione expressit, deprehendere licet ;
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v. 45 e£ dicit ei : vide nemini dixeris , cave ulli quidquam dicas. Voluit Christus pro sua parte impedire quominus divulgatione miraculorum incitamenta adderentur exspectationi populari qua credebatur venturum esse filium David ad hostes conterendos et regnum davidicum temporale restituendum. Fortasse leprosus ille animo volvit Iesum praedicare tamquam eum qui pro sua potestate quam maxime posset veterem regni davidici splendorem in- staurare, ad quem itaque multos adduci oporteret eumque regem constituere. Cur eo modo Iesus egerit varie concipitur. Certe non sufficit solum dicere cum veterum plerisque, Christum nos voluisse monere ut omnem sedulo vitemus ostentationem, explicasse nobis intimum suum desiderium verum et urgens fugiendi fomenta gloriae humanae (cf. Vict. Bed. cat. aur. Cai. Lap.), voluisse dare modestiae suae specimen (Calsa.). Quae utut vere dici possunt et pie considerari cum utilitate, tamen neque sola neque primo loco collocanda erunt. Verum advertere oportet, praesertim ab initio vitae publicae Christi necessarium fuisse, ut Christus omnem speciem et umbram vitaret qua videri posset alere vel fovere spem illam popularem de Messia. Quare quotiescumque acrior quaedam populi commotio exsisteret, illam reprimit, vitat, fugit atque ne illi spei adderet fomenta sedulo cavebat, doctrina sua et morum emendatione postulata perspicue quoque declarabat ad quid venisset et quid a se nullatenus esset exspectandum. Cum haec muneris eius ratio satis erat in aperto posita, tum aperte et graviter quoque ad opera sua provocabat quibus se missum a Patre probaret et suae doctrinae dari luculentissimum testimonium divinum perhiberet ; cf. Comment. Matth. I p. 311. Plane perversum est cum Klostermann indignationem Iesu explicare eo quod miseratione abreptus id fecisset quod proprie facere non debuisset quia id ad veram officii sui rationem non necessario requireretur. Neque dici potest Christum ei comminatum esse quia contra legis mandatum leprosus cum esset domum esset ingressus (cf. Lev. 13,46. Num. 5,2). Nam non plane patet eum ingressum esse domum; dein Iesus ei comminatur postquam eum sanavit. Sed quis putabit narrari demum in v. 43 id quod si fiebat narrari debuit et fieri ante v. 41? Idem valet praeter alia contra opinionem a Volkmar excogitatam, Iesum indignatum fuisse quia leprosus adorans iaceat ad pedes Iesu! Melius alii modum agendi Christi explicant ex conditione leprosi, cui scil. utile fuerit ac necessarium beneficium acceptum quiete secum reputare, fidem in Iesum in animo suo augere, ne tumultu et ádmiratione hominum propter sanitatem corporis receptam animae suae damnum inferret ; vel eum animo concepisse varia consilia quae sanitati restitutus voluisset exsecutioni mandare, sed quae Christus, cognitor cordis et cogitationum, minime probaret et a quibus eum verbis suis deterreret (cf. Schegg . Fil. Keil). eius praecepta ageret : sed vade , ostende te principi sacerdotum, τῷ ἱερεῖ sacerdoti , de principe sacerdotum non fit mentio in lege, sed : adducetur ad sacerdotem (Lev. 15,2; vide lect. var.) et offer pro emundatione (ua quae praecepit Moyses, scil. Lev. 1&,& etc., in testimonium illis; ita enim ex lege restitnebatur auctoritate socerdotali cum a sacerdote eius sanatio esset agnita, commercio ac societati hominum et liberabatur ab ea seclusione ad quam leprosi erant redacti. Quia itaque leprosus ille ut talis notus erat, oportuit ut declaratione sacerdotis ad vitam cum aliis communem admitteretur (cf. Vict. Theoph.). Insuper eventus ille erat in testimonium pro sacerdotibus, adversariis Christi, Iesum non esse contemptorem legis; ipsum vero miraculum sanationis testabatur eum esse missum et approbatum a Deo; vide ad Matth. 8,4. Leprosus autem prae gaudio et grati animi affectu beneficium ἃ Iesu acceptum silentio premere nequit;
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v. &5 at1lle egressus coepit praedicare (celebrare multum) et diffamare sermonem τὸν λόγον, certe non de solis Christi verbis: volo, mundare, dicitur hic ὁ λόγος (uti dici volunt Vict. Euth. Volkmar), sed intelligi oportet salutis acceptae narrationem, vel : divulgavit rem, ita ut λόγος adhibeatur quemadmodum 133 (ef. Mald. Calm. Schanz, Ftl.). Et quanta inde populi commotio orta sit, refertur, ita ut iam non posset manifeste introire in civitatem , sed foris in desertis locis esset et conveniebant ad eum undique ; Christus itaque se recipit in regiones solitarias, ibi per aliquod tempus versatur et turbas quae undique ad eum confluunt docet. Cum leprosus impetu grati animi beneficium et benefactorem notum faceret, plerumque eum ab inobedientia excusant. Poterat etiam intellexisse mandatum Christi solum valere, donec se sacerdoti sistens ab eo esset declaratus mundus; quem sensum verba : nemini dixeris, sed vade etc. habere possunt. Ceterum patet non potuisse prorsus latere eum esse sanatum. Dum turbae Iesum admiratione prosequuntur, scribae et pharisaei invidia et simultate in eum exardescunt. Manifestant scil. indolem regno messiano plane adversam. Duces populi cum tales sint, immo cum iam eo progrediantur, ut de Iesu perdendo cum herodianis consilium ineant, tristi praesagio innuitur eorum perversitate fore ut demum populus Messia reiecto a Deo reprobetur. — Exemplis allatis evangelista docet quae bona Messias allaturus sit, remissionem scil. peccatorum, novum foedus, abolitionem iugi a scribis populo impositi. Divina autem Christi natura demonstratur eo quod peccata remittit et dominum sabbati se In sanatione paralytici Iesus se probat medicum animae et corporis. Eximio modo suam quoque naturam divinam manifestat cognitione secretorum cordium et potestate sibi propria remittendi peccata. Dum turbae Deo gloriam dant, scribae ne utroque quidem miraculo ad meliorem de Iesu notionem redeunt. Quanta itaque sint perversitate adversarii Iesu, iam incipit evangelista ostendere. Longiore temporis spatio interiecto Christus rediit Capharnaum;
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υἱοῦ θεοῦ, — Nestle om.
εὐαγγέλιον, vieux mot grec déjà dans Homère, mais avec le sens d'étrenne à celui qui apporte une bonne nouvelle {Blass}, a signifié ensuite bonne nouvelle, annonce d'un événement heureux. Mc. l’emploie volontiers (sept fois, plus xvi, 15), tandis qu'il est plus rare dans Mt. (quatre fois) et ne se trouve pas dans Le. On sait combien il est fréquent dans 5. Paul. Dans Me. il signifie la foi nouvelle, la nouvelle doctrine (vin, 35; x, 29; xut, 10; χιν, 9 et χυι, 15). C'est déjà le sens ici, et l'adjonction : « de Jésus-Christ » indique que Jésus en est l'objet. C'est la prédication du salut en Jésus (Rom. 1, 9; I Cor. 1x, 12; 11 Cor. IX, 43, etc.). Ce n'est pas : Loi nouvelle promulguée par Jésus, ni tout à fait histoire de Jésus, mais l'annonce du salut contenu dans les paroles et les actes de Jésus. Ce mot qui n'était presque plus connu que dans son sens chrétien a été retrouvé dans le grec hellénistique, par exemple : ñpëey δὲ τῶι κόσμωι τῶν δι᾿ αὐτὸν εὐαγγελίζων ἡ γενέθλιος] τοῦ θεοῦ. « {Le jour de naissance] du dieu {c'est-à-dire d'Auguste) fut pour le monde le commencement des bonnes nouvelles qui devaient se réaliser en sa personne » (Décret des Asiates en l'an 9 av. J.-C. Dirrensencer, Or. gr. inscr. 458, 40). Chaque avènement était comme une manifestation τ Ἕἕ dont on proclamait la bonne nouvelle. Dans un papyrus de l'an δά (Oxyrh. vu, 1021), publié en 1910, Néron est annoncé comme l'espérance de tous les biens οὐ le bon génie de l'univers : ὃ δὲ τῆς οἰκουμένης καὶ προσδοχηθεὶς χαὶ ἐλπισθεὶς Αὐτοχράτωρ ἀποδέδεικται, ἀγαθὸς δαίμων δὲ τῆς οἰχουμένης χτλ, L'Évangile de J.-C. est donc la proclamation de son avènement comme Roi- Messie. Mc. oppose cette déclaration aux pompes officielles, avec pleine conscience que c’est bien lui qui annonce une ère nouvelle et le salut de l'humanité, Ἰησοῦ Χριστοῦ esi un terme déjà consacré par l'usage de la première génération chrétienne. Si Mc. avail voulu affirmer ici que Jésus est le Messie, il aurait mis l’article. Maïs il ne se montre pas non plus par cette omission indifférent à la dignité messianique de Jésus. Il suppose simplement avec tous les fidèles que Jésus a été reconnu comme Messie, d'où l'appellation de Jésus-Christ, devenu un nom propre en deux parties. υἱοῦ θεοῦ, injustement omis par HW. Nestle, etc., doit être retenu avec BDL et (sous la forme vtou του θεου) AE etc. latt. pes. me. go. etc. L'omission se borne à N, @ duixe 5. (Gregory 038, Soden 050), 28 (Soden 168), 1555 (Soden 1341), Codex Climaci rescriptus, 2 mss. arm. dont l’un du 1ix° 8. (d'après Nesrze, Einführung... 8e éd., p. 247 s.), syr.-pal. Ces mots, après « Jésus-Christ », ne peuvent désigner que la filiation divine dans un sens unique et propre. Il est tout à fait impossible de les entendre ici comme une seconde affirmation de la messianité de Jésus, sur laquelle Me. n'a pas coutume d'insister. Il est d’ailleurs très naturel que Mc. les ait ajoutés, d'autant que son évangile a pour but de mettre en relief le pouvoir surnaturel de Jésus comme fils de Dieu (nr, 11; 1x, 7; xv, 39).
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Il n’est pas douteux que la leçon « dans le prophète Isaïe » ne soit la leçon originale, corrigée en « dans les prophètes » par certains mss. parce que, en réalité, les paroles qui suivent sont empruntées pour moitié à Malachie (rx, 1) et à Isaïe (x, 3). On a donc voulu réparer l'erreur reprochée à l'évangéliste entre autres par Porphyre (5. Jér. sur Mt. m1, 3). Difficulté célèbre. D'après Knab., Isaïe est seul nommé parce que l’argument porte sur son texte et que Malachie n'avait fait qu'imiter Isaïe. On serait plus porté à attribuer à Mc. une erreur de mémoire qu’un raisonnement aussi subtil. Encore est-il qu'on ne doit attribuer à aucun écrivain sérieux une erreur aussi lourde sans les raisons les plus décisives, d'autant que les premiers lecteurs de l’évangile auraient dû la signaler à l’auteur, qui l'aurait réparée saltem ab aliis admonitus, comme disait 5. Augustin à propos de Mt. χχνπι, 9 (De consensu ἔν. in, 7). Si au contraire l'erreur est le produit d'une glose qui a pénétré dans le texte, il ne restait plus aux générations suivantes qu’à la respecter, ou à la corriger comme on a essayé de le faire par la leçon « dans les prophètes ». Or Holtz. ἃ bien prouvé que la citation empruntée à Malachie a toutes Les apparences d'une glose. En effet elle rompt le contexte (16 texte d'Isaïe devait venir après la mention d'Isaïe), et allonge démesurément la parenthèse. Ce qui va au but dans l'argumentation de Mc. (et Ænaë. l’a bien vu), c'est la voix, dans le désert, qui prépare le chemin, tous termes qui sont appliqués à Jean. De plus le texte n'est pas emprunté aux Septante; il ἃ χατασχευάσει au lieu de ἐπιδλέψεται, et πρὸ προσώπου σου au lieu de πρὸ προσώπου μου, changé de place, et ces trois mutations sont absolument les mêmes dans le passage cité anonyme dans Mt. x1, 10 et Le. vu, 27. Il est impossible de nier sur ce point une dépendance chez les évangélistes. Ou bien donc Mt. et Lc., s’apercevant de l'erreur de Mc., ont enlevé le passage tiré de Malachie pour ie transporter ailleurs, mais cela est peu vraisemblable, parce que le contexte de Mt. et de Lc. est très bon et qu’ils auraient pu corriger en mettant « les prophètes », ou bien c’est un glossateur qui lisant le passage dans Lc. ou dans Mt. l’a transporté dans Me. pour compléter ce qu'il dit ici du précurseur. Cette seconde hypothèse cest la plus vraisemblable. 7. ἃ noté que Bas. {C. Eunom. 250), Épiph. (427), Victorin (Apoc. 55) passent de « Isaïe le prophète » à « voix criant » en omettant le passage de Malachie. L’addition serait encore plus vraisemblable si on lisait dans Mc. avec certains mss. ἰδοὺ ἐγὼ ἀποστέλλω (Or. Ti.) et à la fin ἔμπροσθέν σου, car la dépendance du passage par rapport à Mt. serait encore plus évidente; en tout cas l'addition de ἐγώ et de ἔμπροσθέν σου dans bon nombre de mss. prouve avec quelle facilité on mettait dans un évangile ce qu'on lisait dans un autre. Dans le système de l'interpolation il n’y ἃ même plus de prétexte à accuser Mc. d'erreur. A la différence des nombreux exégètes qui se sont évertués à résoudre l’énantiophanie, s. Jér. renonçait à fournir une solution : Et quomodo Marcus statim in principio voluminis sui posuit, sicut scriptum est in Isaia propheta... Solvat hanc quaestiunculam imperita praesumptio, et ego erroris veniam deprecabor (Ep. ad Pamm. 9; P. L. XXII, 568 ss.).
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Le texte d'Isaïe est cité d'après les LXX en mettant αὐτοῦ au lieu de τοῦ Θεοῦ ἡμῶν qui venait en parallélisme avec χυρίου (pour Iahvé). Dans Me. κυρίου s'entend de Jésus; il était donc plus simple de mettre à la fin le pronom, et c’est aussi ce qu'ont fait Mt. et Le. (parall.}. C'est Iahvé qui devait ramener son peuple de Babylone; Jésus jouera ce rôle dans une circonstance encore plus solennelle : il est identifié au Seigneur. L'hébreu doît plus probablement se lire : « une voix crie : dans le désert ouvrez la route de lahvé » (Condamin), mais la voix dans le désert était déjà le sens naturel des Septante, et c'est peut-être ce qui ἃ attiré l'attention de Mc. sur ce passage; il était encore désigné comme marquant la rémission du péché (Is. χι,, 2 : λέλυται αὐτῆς
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Mc. établit un parallélisme étroit entre le texte d'Is. et la mission du Baptiste, en prenant Is. au sens religieux. Jean était dans le désert, il préchait le baptême de la pénitence. La pénitence préparait les voies, non plus d'un retour matériel du peuple, mais du salut; le texte d'Isaïe est transposé dans le nouvel ordre de choses; ce qui s’etait passé lors du retour de la captivité devait se reproduire en plus beau lors du salut définitif. Jean est nommé ὁ βαπτίζων comme vi, 14. 24, dans le même sens que ὃ βαπτιστής (vi, 25: van, 28), terme plus technique, le Baptiste. Les mots ἐν τῇ ἐρήμῳ ne s'appliquent donc pas au baptême, mais à ἐγένετο. D'ailleurs on ne voit pas que les bords immédiats du Jourdain se soient jamais nommés le désert. Le plus grand nombre des mss, et les verss. les font suivre de zaf, avant κηρύσσων. Cependant la copule n'est admissible que si on entend βαπτίζων comme « baptisant », ce qu'ont fait les verss., ct quelques mss. qui ont supprimé ὁ (Weiss). Il faut donc supprimer καί (avec Nestle, H. contre Ti.}. — Le baptême préché par Jean est nommé « ie baptême de la pénitence, pour la rémission des péchés Weiss en conclut qu'il remettait les péchés, ct comme c'est là la conception Et toute la Judée s’en vint auprès de lui, et tous ceux de du baptême chrétien, il ajoute que les évangélistes l'ont attribuée (par confusion) au baptème de Jean. Cependant Jean lui-même va proclamer la diftérence des deux baptêmes, v. 8. La théologie catholique enseigne que le baptème remet les péchés ex opere operaio (pourvu que les dispositions du néophyte soient suffisantes) et il n'y a aucune raison de penser que le baptême de Jean ait eu cette vertu, ni qu'il la lui ait attribuée. Son baptême, pour n'être pas le baptême chrétien, n’en était pas moins une création originale qu'on pourrait nommer le baptême de préparation messianique. Assurément les bains rituels étaient alors d'un usage fréquent. Les bains de pureté lévitique dont parle la Michna remontent certainement plus haut que les temps évangéliques, et Schürer ἃ bien montré (Geschichte. 45 éd., LII, 181 ss.) que dès lors les prosélytes n'étaient admis qu'après un bain. Si ni Philon ni Josèphe n'en parlent, personne non plus ne mentionne plus tard l'institution du bain des prosélytes constaté par Arrien (Dissert. Epicteti, n, 9) comme un usage normal. Or ce bain des prosélytes était le symbole d'un changement de vie et était accompagné de l'engagement de se soumettre aux prescriptions de la Loi (cf. Le Messianisme.… p. 281 s.). Cependant on ne voit pas que le terme de « baptême pour la rémission des péchés » ait été prononcé. C'est donc là sans doute le premier caractère spécial du baptême de Jean. Il ἃ compris que la pureté légale devait être le symbole de la pureté du cœur. Son appel au baptême fut si unique et si retentissant que Josèphe aussi le nomme le Baptiste (Ant. XVIII, v, 2}, tout en ayant soin d'ajouter que Jean ne pensait pas que le baptême par lui-même remît les péchés. De plus, ce que Josèphe ne dit pas, mais que les évangélistes mettent en relief, Jean veut réconcilier les pécheurs avec Dieu en vue de l'arrivée du Messie. La meilleure préparation était la pénitence. Jean prêche donc la pénitence. Le baptême n’en est pas seulement le symbole. On vient à Jean pour confesser ses péchés, on est baptisé par lui avec l'espérance d'en recevoir le pardon. Tout l'ensemble du rite inaugure une vie nouvelle de justice, non point en entrant dans le judaïsme, mais au sein du judaïsme lui-même. Il faut toujours dire avec Knab. « aliud est utrum peccata revera remiüttantur nec ne »; cela c'est le secret de Dieu; en fait 18 baptême de Jean fut une grande manifestation de pénitence, qui dut procurer normalement la rémission des péchés (mais non pas ex opere operato), et c'est sans doute ainsi que doivent s'expliquer les textes de ceux des Pères antérieurs à 5. Jean Damascène, c'est-à-dire à une distinction théologique rigoureuse, qui ont admis que le baptême de Jean remettait les péchés (cf. Knab. in Matth. p. 124 s.). C'est probablement de ce baptême qu'il faut entendre ce que dit la sibylle, 1v, 165 55.
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L'émotion se produit dans la Judée {et spécialement à Jérusalem, sa capitale religieuse), c'est-à-dire dans la région immédiatement soumise aux Romains. Cela indique que Jean baptisait près de Jéricho qui a toujours été en relations faciles avec Jérusalem. On attachait de l'importance à être baptisé par Jean, et la confession des péchés paraît avoir été simultanée avec le baptême; d’après l'analogie de Jac. v, 16, où la confession mutuelle est expresse, on peut conclure qu’on confessait ses péchés à l’homme de Dieu; on voit d'après Le. qu'on le consultait sur un nouveau genre de vie. — Sur ἐξομολογεῖσθαι, cf. Aibeh pap. 80, 18, ne 5. av. J.-C. οὔτε τῶι πράχτορι ηδούλον ἐξομο[λογήσ]ασθαι, « ils ne voulaient pas avouer la dette au percepteur » (Expos. 1909, avril, p. 375).
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Jean était vêtu de poil de chameau; ἐνδεδυμένος sans mention du vêtement est une tournure très vive que Mt. a expliquée en introduisant τὸ ἔνδυμα et le cod. D en remplaçant τρίχας par δερρην, lat. pellem; elle attire l'attention sur la matière grossière du vêtement; la forme était sans doute le manteau usité partout aujourd’hui en Palestine. La ceinture ne se plaçait pas pardessus, mais tenait lieu de tunique. Ce n'était pas une courroie mais une sorte de pagne en peau enroulé autour des reins, assez semblable à la μίτρα mycénienne. Ce trait rappelle Élie ζώνην δερματίνην περιεζωσμένος τὴν ὀσφὺν αὐτοῦ (IV Regn. 1, 8), et le manteau de poil est aussi l'apanage du prophète (Zach. Xi, 4). — ἔσθειν est plus rare que ἐσθίειν ; d'ailleurs c'est une forme ancienne (Blass, p. 56). Manger des sauterelles et du miel sauvage ne répugne nullement aux gens de Palestine; mais c’est d'une grande austérité de ne se nourrir que d'aliments de hasard. Le δέρρις de D se trouve Syll. 653, 35 (91 av. J.-C.), mais non pas en parlant de chameaux. La peau de chameau est beaucoup trop épaisse et dure pour que les Bédouins songent à l'employer comme vêtement.
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Le Messie n'est pas désigné sous son nom technique auquel Mc. ne paraît pas attacher d'importance. 11] répète χηρύσσειν: Jean qui a proclamé l'appel à la pénitence proclame la venue d'un plus puissant que lui. — λέγων appuie légèrement sur l'idée. — La tournure οὗ avec αὐτοῦ à la fin, est sémitique, mais c'est une négligence qui n'est pas tout à fait inconnue au grec classique (Blass, 178). Cette tournure se retrouve abrégée dans Le. 11, 16, La phrase de Mc. est plus imagéc parce que le Messie vient derrière, et que Jean se baisse. L'office est certainement très humble, mais le trait de Me. est surtout pris sur le vif. On ne peut détacher la courroie des sandales d’un autre sans se mettre presque à genoux devant lui. Jean suppose que le Messie ἢ arrive après une marche et qu'il désire enlever ses sandales pour se reposer. L'expression de Mt. « porter les sandales » est plus terne.
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L'aor. ἐδάπτισα n'est pas une tournure sémitique pour le présent (contre Wellh.}; il montre que la mission de Jean se termine quand commence celle de Jésus. Celui qui vient baptisera dans l’Esprit-Saint. L'évangile selon les Hébreux parle de la source de l'Esprit-Saint qui descendit tout entière sur Jésus au baptême : descendit fons omnis spiritus sancti et requievit super eum (Hier. in 15. x1, 2). Le baptôme dans l'Esprit est donc une eflfusion de l'Esprit; Dieu avait promis de répandre son Esprit à l’époque du salut (Is: xuiv, 3; Joel in, 1; Zach. xu, 10 et xnir, 1) mais il n'était pas question dans ces passages d’un intermédiaire. Celui qui vient sera l'instrument de ce don de l'Esprit comme Jean est l'instrument de la pénitence ; on en sera comme inondé. L'Esprit de Dieu ou son Esprit-Saint dans l'A. T. était un principe de vie, pour le monde et pour les individus, une vertu divine procurant la sagesse, conduisant au bien, donnant la force pour faire l’œuvre de Dieu, Jean regarde donc le nouvel ordre de choses comme un temps qui sera spécialement favorisé des dons de Dieu. Le trait qu’il emprunte aux anciens prophètes, lui annoncé par eux et qui reprend leur rôle, c’est l’effusion de la vertu divine. — Dans Mt. et Le. on sera baptisé dans l'Esprit-Saint « et par le feu ». Le baptême par le feu est d'après les rabbins le baptême le plus radical ΝῚΠ ΝῊ 3 ΝΣ 9p\2 (ὁ. Sanh. 3%); mais bien peu d'objets peuvent le supporter (Num. xxx1, 23). Mc. omet ce trait menaçant comme tout ce qui est relatif au jugement prochain dans la prédication de Jean. Ce premier tableau de Mc. est tracé à grands traits. Toute la Judée et Jérusalem se précipitent vers Jean-Baptiste ; tout ce monde est animé de la même ardeur de pénitence; Jean ne fait aucune difficulté de les baptiser tous et promet à tous le même salut. Mt. et Le. contiennent des distinctions et des précisions. Ce qui est plus étranger à la manière de Me., c'est d'en appeler à l'A. T. ἢ ne le fait jamais pour autoriser la mission de Jésus, et les citations qu'on trouve dans son texte sont placées dans la bouche des acteurs, non du narrateur. C’est un point qui le distingue netiement de Mt. D’après Me., Jésus a prouvé par ses actes qu'il était Fils de Dieu; il s'est autorisé lui-même. Cependant il était prédit par les prophètes. Leur témoignage se résume dans Jean-Baptiste, leur successeur, annoncé par 5816 comme celui qui devait préparer la voie du Seigneur. L'Évangile se rattache done par son début à l'A. T.; Jean qui est un précurseur est aussi un témoin du passé. Knab. remarque avec à propos que Me., disciple de Pierre, prend son point de départ au même endroit, dans le baptème de Jean, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάνης (Act. x, 37). Dès son premier discours, Pierre fait allusion à l’'épanchement de l'Esprit (Act. τι, 17 ss.) que Mc. fait prédire à Jean. Ce n’est pas ici le lieu d'étudier le texte de Mt. et de Le. Il semble bien qu’ils ont eu une source commune, en dehors de Mc., comme le prouve leur accord (Mt. nr, 5, 7-12 et Le. ur, 8, 7-9, 16. 17), ou du moins que Le. a connu et arrangé très légèrement le texte qui est aussi dans Mt; mais on ne peut prouver que Me. a connu ce texte. Il est peu vraisemblable qu’il ait changé de parti pris un texte qui mettait Jean en scène avant de citer l'Écriture, et qui 16 décrivait avant de parler de son succès auprès des foules; au contraire, on comprend très bien que son récit global ait été composé ou remis par Mt. et Le. dans un ordre historique et naturel. Nous ne pouvons dire ce que Mc. ἃ su de Jean; il est probable qu’il en savait plus qu'il n’en a dit, et il est certain qu'il ne l'a présenté que comme le précurseur de Jésus. 5} y a là une tendance, elle est assez naturelle chez un écrivain qui écrit l'évangile de Jésus, et qui aflirme nettement que l’œuvre de Jean n’en était que le début. Me. ne reviendra sur Jean que pour raconter son emprisonnement {r, 14) et sa mort (νι, 16-29).
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Tous notent la tournure hébraïque : χαὶ ἐγένετο — 3" avec ou sans xai devant ἦλθεν. — εἰς τὸν Ἰορδάνην, ou bien construction prégnante, il vint vers le Jourdain et y fut baptisé, — ou plus simplement parce que Jésus descend peu à peu dans le Jourdain avant d’être immergé.
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εὐθύς, mot favori de Me., peut s'appliquer directement à εἶδεν et montre que Jésus n'était pas encore sorti de l’eau quand la colombe descendit; le mouvement de l'Esprit dépend du baptême. — On voit par ce terme ἀναδαίνων que le baptisé descendait lui-même dans l’eau et en remontait. Le baptême est primitivement un bain que généralement on prend seul. On ne voit pas bien dans tout cela quelle peut être l’action exercée par le Baptiste. Wellh. en a conclu que son rôle se bornaït à inviter au baptême; en lui obéissant on donnait au rite le sens qu'il entendait. C'est ainsi qu'on était baptisé par Jean. Le Codex D sur Le. πὶ, 7 ἃ la variante « en sa présence » au lieu de « par lui ». Cependant la tradition juive admet une certaine action de ceux qui reçoivent au baptême. D'après le traité Guerim on conduit le prosélyte à la maison d'ablution, on le couvre d’eau jusqu’à la ceinture. Il en fut de même dans le baptème chrétien, et c'est peut-être par là aussi que le baptème de Jean se distingua du simple bain de purification, renouvelé très souvent. On πὸ peut rien dire de bien précis et il n'est pas nécessaire de supposer que le Baptiste ait répandu de l’eau sur la tête du baptisé. Mc. ne compare pas seulement la descente de FEsprit au vol d'une colombe; c’est l'Esprit lui-même qui est semblable à une colombe (comme Mt. et Le.}. Il s'agit d’une apparition sensible, mais une apparition sensible surnaturelle peut n'être vue que d'une personne spécialement favorisée. Et il en est de même de la voix entendue, quoique Mec. ne dise pas que c'est Jésus qui l’a entendue. Les deux phénomènes pouvaient être perçus de tous ou d'un seul. Mc. n'exclut pas la perception par les assistants, tout en disant expressément que Jésus ἃ vu la colombe, marquant ainsi du moins que la vision lui était destinée. Calmet, après beaucoup d'autres, a cru que εἶδεν se rapportait à Jean- Baptiste; c'est expliquer Mc. par Jo. 1, 32 ss. Les récits ne sont pas inconciliables en fait, mais les textes ont chacun leur propre sens. La voix vient du ciel où Dieu réside. La parole entendue rappelle Ps. 11, 7 et Is. xur, 1, mais ce n'est pas une citation. Le Ps. mentionne la filiation, mais la réfère à un événement déterminé : « Je t'engendre aujourd'hui »; Is. marque la complaisance ancienne pour Israël, mais sans parler de filiation. Me. dit absolument : « tu es mon fils... en qui je me suis complu ». Ce qui ne veut pas dire : « ayant pris mes complaisances en toi, je te choisis pour mon fils », au sens métaphorique; mais : « tu es un fils très aimé en qui je me suis [toujours] complu ». Ὃ ἀγαπητός ne marque pas que Jésus est primus inter pares, mais indique cependant une tendresse spéciale, dans l'A. T. il n'y ἃ pas grande différence entre « chéri » et « unique » (Wel/h.). Les critiques qui traduisent : « à partir d'aujourd'hui tu es mon fils introduisent dans le texte la variante que certains mss. ont introduite dans Le. nr, 22 : υἱός μου εἶ συ, ἐγὼ σήμερον yeyévvnzé σε (D et certains mss. de l'anc. lat., mais non pas ff? corbeiensis), d'après le Ps. 1, 7. Aucune édition critique n’admettra cette addition érudite. Sur LE BAPTÈME pe Jésus. — [1 règne une certaine unanimité dans la critique indépendante sur l'importance et la signification du baptême de Jésus. L'opinion courante est exprimée en deux mots par Wellh. : Le sens du baptême est de changer Jésus en Messie; il entre dans l’eau homme comme un autre, il en sort Fils de Dieu. Loisy dit : « Sans s’inquiéter de ce qu'avait pu être l'existence antérieure du Sauveur, les premiers prédicateurs chrétiens ont cru et enseigné que Jésus avait été investi de la dignité messianique, le jour de son baptême, par la venue de l'Esprit saint en lui, et par une déclaration céleste qui lui avait été signifiée à lui-même. C’est ce qui résulte encore très clairement du récit de Marc, où la vision et les paroles sont pour Jésus seul » ([, 407). C'est, d’après Loisy, ce qu'entendait Pierre quand il prêchait (Act. x, 38) Jésus de Nazareth que Dieu avait oint par l'Esprit- Saint et la vertu (divine). C'est à ce moment que Jésus δ΄ « pris conscience de sa vocation » (ρ. 409); la colombe est « le symbole de la création spirituelle inaugurée par la consécration du Messie » (p. 410). Dans ce système donc, Jésus, simple mortel, prend conscience au baptême de sa vocation messianique; il est sacré Fils de Dieu, ce qui est synonyme de Messie voilà ce qu’enseignait encore Marc. D'ailleurs on ne se prononce pas sur la vision. Jésus était-il visionnaire, a-t-il réellement cru voir les cieux ouverts et la colombe en descendre, ou bien la vision est-elle une création des premiers chrétiens pour rendre sensible le fait psychique? on laisse la question en suspens. Cette manière de comprendre le baptême est évidemment contraire au dogme catholique en ce qu'elle nie la divinité de Jésus. Mais, lors même qu'on confesse cette divinité en suite de l'union hypostatique, il reste cette difficulté : Pourquoi Marc insiste-t-il sur la descente du Saint-Esprit qui semble, à ce moment, prendre possession de Jésus, et qui, en effet, le pousse dans le désert? Les exégètes catholiques ne se sont point préoccupés de cette difficulté. Comme, dans Mt., la parole est adressée aux témoins, et comme, dans Le., l’assistance semble voir, — sans parler de Jo., — on a traité le baptême en fusionnant les divers éléments. De cette manière c’est une manifestation de Jésus, un hommage qui lui est rendu et qui s'adresse moins à lui qu’au peuple. La colombe ne descend sur lui que pour faire constater qu'il était rempli de l'Esprit, et la voix du Père atteste qu'il est son Fils depuis toujours. Mais M. Loisy a soin de nous dire que « la vision, selon la tradition primitive, est pour Jésus, et n'a même sa raison d'être que par rapport à lui, tandis que, selon la tradition postérieure, elle n'avait plus de signification que pour les assistants » (p. 411). D'ailleurs nous ne pouvons pas négliger letexte de Me. 1] faut donc examiner : 1° si vraiment Mc. a le sens qu'on lui prête; 2° s’il est vraiment primitif par rapport aux autres. En lisant Mc., on ne peut se soustraire à l'impression qu'il se passe quelque chose de nouveau : l'Esprit-Saint descend sur Jésus. De plus toute la scène a une grande solennité : c'est bien l'inauguration de la carrière active de Jésus. Est-ce à dire qu'il devient ce qu'il n'était pas, Fils de Dieu ou Messie? Notons d’abord que rien ne nous autorise à prendre ces termes l’un pour l’autre. Dans tout l'épisode il n’est point question du Messie, et rien ne prouve que l’onction dont parle 5. Pierre (Act. x, 38) se rapporte à ce moment. Nous n’assisions pas à une investiture messianique, qui conférerait une dignité nouvelle, mais tout au plus à un acte qui remplace cette investiture. Au lieu d'une onction, conférée par exemple au Messie par Élie, comme lattendait la tradition juive, il y a la descente de l'Esprit et la constatation de la Filiation divine. Jésus n’est pas plus constitué Fils de Dieu au baptême qu’à la transfiguration (1x, 7). Le rapport de Jésus avec Dieu est indiqué par une déclaration qui ne suppose aucun changement dans la personne, et par la descente de l'Esprit qui indique au contraire quelque chose de nouveau. Mais la nouveauté est-elle intrinsèque à Jésus, ou est-ce seulement le point de départ de son action? Saint Augustin qui entendait le don de l'Esprit de la grâce intérieure ne pouvait admettre aucun changement en Jésus : Absurdissimum est enim ut credamus eum cum jam triginta essetannorum, (ejus enim ætatis a Joanne baptizatus est [Luc. nr, 21-23]) accepisse Spiritum sanctum sed venisse illum ad baptisma, sicut sine ullo omnino peccato, ita non sine Spiritu sancto (De Trin. xv, 26). Et cela est de toute évidence. Maïs quand saint Augustin en conclut que la descente du Saint-Esprit n'est ici qu'une figure de ce qui se passe pour les baptisés, il ne tient pas assez compte du sens littéral de Mc. En réalité la descente de l'Esprit 46 Dieu dans l'A. T. ne signifie pas la grâce sanctifiante, mais une im- ‘pulsion spéciale pour une œuvre donnée. C’est ainsi qu'Othoniël (Jud. τι, 10), Gédéon (Jud. νι, 34), Jephté (Jud. xr, 29), Samson (Jud. χαπὶ, 25), ont été mus par l'Esprit de Dieu pour des actes de courage, Beseleël (Ex. xxxr, 8; xxxv, 31) pour construire le tabernacle, Balaam (Num. xx1v, 2) et Saül (1 Sam. x, 6, 10; οἵ. 1 Sam. x1x, 20. 23) pour prophétiser. Le roi de l'avenir devait recevoir l'Esprit de Dieu en grande abondance pour gouverner (15. xr, 2 ss.), et aussi le serviteur de Iahvé, comme une conséquence de la complaisance que Dieu avait en lui (Is. xLII, 1), afin de répandre le droit parmi les nations. Il en est de même dans Μο., où l'esprit va pousser Jésus dans le désert, au moment marqué pour la prédication. En même temps Jésus reçoit l'assurance de l’amour du Père. Il n’y a rien là qui répugne à la théologie. Saint Thomas admet très bien que Jésus a pu avoir une vision sensible, ou même une vision imaginative ou intellectuelle (IT* pars, qu. xxx1x, ἃ. 5). D'autre part il est certain que comme homme il suivait les inspirations de l’Esprit-Saint. Le récit de Mc. signifie donc que la mission de Jésus vient de Dieu et qu'il la commencera sous son impulsion et assuré de son secours. Il y a d’ailleurs quelque chose de plus dans le récit de Me., et c’est ce qui a surtout frappé les Pères. Jean a annoncé que celui qui vient baptisera par l'Esprit. Et cependant Jésus, au lieu de se présenter pour donner un baptême plus efficace, reçoit le baptême de Jean. C’est que la mission de Jésus commence aussitôt que celle de Jean a été accomplie en sa personne. Ce n’est pas grâce à Jean que Jésus a reçu l'Esprit, car déjà le rite était terminé, mais c'est aussitôt après, avant même qu'il soit sorti de l'eau. Mc. est un chrétien qui connait le baptême chrétien. Lorsque, au baptême de Jésus, il met en scène l'Esprit, et le Père avec le Fils, l'allusion à la Trinité est évidente. C'est donc au baptême de Jésus que le baptême chrétien a pris naissance, et c’est l’arrivée du « plus fort » que Jean qui lui a donné sa vertu. , ι Le symbolisme de la colombe ne peut que fortifier cette impression. La colombe a élé expliquée de bien des manières. Dans Mt. x, 16, la colombe représente la simplicité. Dans l'histoire du déluge, elle représentait la réconciliation et La paix (Gen. vi, 8. 12). Philon en aurait fait « le symbole de la sagesse divine et du Logos » (Loësy, I, 410, d'après Holtz., p. 44); en réalité Philon oppose la tourterelle, type de la sagesse divine, et la colombe, type de la sagesse humaine (Quis rer. div. hæres, Mangey, p. 490; Wendland, 126). Les livres sibyllins (vr, 6; vrr, 82) cités par Holiz. (p- 45) ne sont que des réminiscences chrétiennes. La tradition rabbinique appliquait à Israël ce qui est dit de la colombe (Ps. Lv, 7 et Lxvut, 14), parce que la colombe échappe à ses ennemis par un vol infatigable. Aucune de ces idées ne cadre avec notre passage. Mais la tradition rabbinique en vint aussi à comparer à une colombe l'Esprit qui planait sur les eaux : « Comme cette colombe qui plane sur ses petits et tantôt les touche, tantôt ne les touche pas » (ὁ. Khag. 155). Il est probable que ce symbolisme existait déjà au temps de Jésus. L'Esprit-Saint est donc envisagé ici comme fécondateur. Or ce symbolisme devait être encore lié au texte qui lui avait donné naissance. La création nouvelle n'est pas dans la personne de Jésus. De même que l'Esprit-Saint planait sur les eaux primordiales ainsi qu'une colombe, l'Esprit descend en forme de colombe quand Jésus n'a pas encore quitté les eaux, c'est aussi sur elles qu'agira l’Esprit-Saint, pour leur donner une vertu nouvelle. De cette façon, le baptème est à la fois le début de la mission de Jésus et celui du christianisme. Si le second point a touché davantage les Pères, Me. semble s'être attaché surtout au premier. L’appel de Dieu s'adresse à Jésus, il doit lui être communiqué tout d'’abord, et, dans la perspective de Mc., à lui seul. C'est lui que sa mission regarde, il se manifestera peu à peu. Mc. ne nie pas que Jean ait compris qu'il se passait quelque chose de mystérieux, et il serait assez naturel qu’il ait reconnu la présence du fort qu'il avait annoncé; mais les impressions du Baptiste non plus que ses prédications personnelles ne rentrent pas dans son plan. Aussitôt que Jésus a paru, le Précurseur s’efface. Ce n’est point tout à fait ainsi que la scène est présentée, non seulement dans saint Jean, mais encore dans Mt. et Le. Dans Mt. (πι, 17), la voix du ciel s'adresse à tout le monde : « Celui-ci est mon Fils bienaimé ». Dans Le. (nr, 21-22) la scène est conçue d'une façon si générale, qu’il semble que les assistants ont tout vu et tout entendu. Dans ces conditions on pourrait parler plus justement de consécration et d'investiture messianique, ou plutôt d'une manifestation divine qui remplacerait pour Jésus l'investiture messianique attendue par le peuple. Est-il vrai, comme on l’a prétendu, que Me. contient seul la tradition primitive, celle d’une révélation faite à Jésus seul? M. Loisy outre la divergence à ce point que la vision, selon la tradition primitive, n'a de raison d’être que par rapport à Jésus, tandis que, selon la tradition postérieure, elle n’avait plus de signification que pour les assistants. C'est introduire une incompatibilité non moins forcée que certaines harmonisations. La même vision ἃ pu être montrée à Jésus et aux personnes présentes, avec une signification spéciale pour Jésus et spéciale pour les assistants. Cela se comprend le plus naturellement du monde : Jésus reçoit l'appel de Dieu, et en même temps Dieu l’autorise par des signes extérieurs. Τ] serait au contraire très étrange que la tradition primitive se soit intéressée au développement de la conscience filiale en Iésus. Les critiques sont ici dupes de leurs analyses. Voulant à tout prix ramener les faits à un cours purement humain, ils supposent à l’origine des récits une simple inspiration de Jésus touchant sa carrière, et ils attribuent les mêmes préoccupations à la tradition primitive; elle aurait seulement donné à l'évolution psychologique de Jésus l'aspect d'une théophanie très matérielle. Mais précisément cette théophanie très matérielle se trouve déjà dans Me., et le caractère objectif de la vision et de la voix entendue indique déjà dans son récit que les assistants pouvaient la percevoir. Il ne sert à rien de dire « que la distinction du subjectif et de l'objectif existe à peine pour les esprits sans culture » (Loësy, 1, 409). On le dit des sauvages, mais il s'agit de Juifs habitués à lire dans la Bible les communications constantes de Dieu à ses prophètes; or les visions sensibles y sont relativement rares. La tradition n'avait donc aucune raison de les ajouter ici, si le phénomène avait été purement intime. On ne peut donc prouver que dans la tradition primitive, Jésus ait été le seul témoin de la scène. Si Mc. se place seulement au point de vue de Jésus dans la vision des cieux ouverts, c’est qu'il est plus particulièrement préoccupé du secret « messianique Avec la manifestation publique, il est encore plus évident que la personnalité de Jésus n’est pas constituée, mais seulement révélée au baptême. Et cela répondait d’ailleurs à la tradition sur le Messie, Ou le Messie était déjà un être transcendant qui devait se manifester avec gloire, ou c'était un fils de David que Dieu devait manifester comme Messie, normalement par l'onction royale qui lui serait conférée par Élie. Dans ce second cas on eût pu dire qu'il était devenu Messie par l’onction. Le baptême de Jean, donné à tout le monde, ne pouvait avoir un tel effet. L'intervention divine au baptême ne change donc rien en Jésus. Elle l’investit de sa mission, mais d’une mission qu’on verra distincte de ce que l’on attendait du Messie. Jésus rempli de l’Esprit-Saint, et proclamé Fils de Dieu, va commencer son œuvre. Ainsi l'opinion libérale, qui ne peut déduire même de Me. une transformation dans la personnalité de Jésus, peut encore moins aflirmer que la tradition primitive y était favorable. Fidèles à leurs préjugés, les rationalistes n'admettront pas la réalité des apparitions surnaturelles; ce n’est point le lieu de discuter cette question; il suffit à l’exégèse d'établir qu'on ne saurait discerner un état de la conscience chrétienne d’après lequel Jésus entré dans le Jourdain pur homme en serait sorti Fils de Dieu.
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L'Esprit qui venait de descendre sur Jésus le pousse dans le désert. Jésus y est tenté par Satan, mais servi par les anges, ayant pour toute société les bêtes. D’après le texte il est clair que ces différents phénomènes se sont échelonnés pendant l'espace de quarante jours. Il est permis, avec 5. Thomas, III: pars, qu. xu1, a. 3, de supposer que les tentations de Mc. ont précédé celles de Mt. et de Lc., mais non pas de dire avec Knab. que les tentations de Mc. n’ont eu lieu qu'à la fin, comme dans Mt. et Le. Cette harmonisation forcée s'appuie sur la Κρ. qui ἃ ajouté et avant tentabatur, précisément pour harmoniser et sans appui sérieux dans le grec et les - verss. non latines. Quelques modernes pensent que Me. avait sous les yeux la source de Mt. et de Lc., et qu'il l'a résumée. On ne donne aucune raison sérieuse, d'autant que Me. ajoute le trait des bêtes. Le plus probable est donc que, connaissant par la tradition la tentation de Jésus, il l’a présentée dans ce raccourci qui ne contredit évidemment pas les autres, puisqu'il n'a pas l'intention d’entrer dans le détail. Entre Satan, l'adversaire, et les anges, serviteurs, que font les bêtes? Se montrent-elles hostiles, ou soumises? Le plus simple est de les laisser dans leur rôle, aussi bien que Satan et les anges, tantôt hostiles, tantôt indifférentes; ce pouvaient être des chacals, des renards, des loups, des gazelles, et peut-être des lions, sans parler des bêtes moins grosses. La pensée de Me. cst tout autre que celle de II Macc. v, 27 Judas Macchabée, obligé de se réfugier dans les montagnes, y vivait avec ses compagnons à la manière des bêtes, mangeant des herbes pour ne point se container (c’est aussi ce que soutient le R. P. Joseph Huby dans les Recherches de science religieuse, I, 66 s.). Jésus, loin de la société des hommes, dans une solitude que trouble seulement le passage de quelque animal sauvage, est placé pendant quarante Î jours — comme Moïse — en contact avec le monde des esprits. Satan le tente, évidemment pour le faire déchoir de son rang et le détourner de sa mission: les anges le servent par toutes sortes de bons offices. Mc. n’a pas cru nécessaire de dire que Jésus sortit vainqueur de la lutte. Que pouvait Satan contre Au v. 13, après quadraginta diebus, la Vo. ajoute : et quadraginta noctibus. C’est une glose d'après Mt. iv, 2; Mt. qui parlait de jeûne devait mentionner les nuits pour indiquer que le jeûne n’a pas été interrompu; mais Me. ne parle pas du jeûne. La même Fe. ajoute et devant tentabatur avec D et
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Παραδοθῆναι est une expression très vague. Elle pourrait signifier être livré au bourreau (cf. Rom. 1v, 25), ou être mis en prison (Act. vu, 3; xxnt, 4); mais le plus simple est de s’en tenir à la valeur propre du terme : Jean fut livré, c'est-à-dire à ses ennemis, dans le cas particulier à Hérode Antipas, qui mit la main sur lui (νι, 17). Il n'est pas nécessaire de supposer une trahison formelle; dans l'A. T. le verbe est souvent employé en parlant de Dieu, qui livre, en ce sens qu'il abandonne: il ne signifie pas beaucoup plus que tomber entre les mains de ses ennemis; on dit de même en français être livré à la justice, pour dire que la police a mis la main sur quelqu'un. Jésus vient en Galilée, ou plutôt, d'après 1, 9, il y retourne. Il vint en préchant, et non pas pour y prêcher. La prédication n’est pas réservée exclusivement à la Galilée. Aussitôt que Jésus est en route, il annonce l’évangile de Dieu. Le thème n'est plus le baptême de pénitence, mais la bonne nouvelle du salut accordé par Dieu. εὐαγγέλιον τοῦ θεοῦ ne peut plus s'entendre comme gén. objectif, à la différence du v. 1, car l'avènement de Jésus était une nouveauté dans l'histoire, tandis qu'on ne peut guère apporter la bonne nouvelle qui a Dieu pour objet. 11 s’agit donc plutôt ici de la bonne nouvelle donnée au nom de Dieu, et contenant ce qu'il se propose de faire. C'est le sens dans S. Paul (Rom. 1, 4; xv, 16; II Cor. χι, 7; I Th. n, 2. 8. 9), et dans 1 Pet. 1v, 17. Avec la leçon de la Vg. qui ajoute regni le gén. est objectif (ef. Mt. 1v, 23); on peut annoncer le règne de Dieu comme Ia grâce de Dieu (Actes xx, 24) ou sa gloire (1 Tim. 1, 11); mais les meilleurs mss. sont pour l'omission du règne et la leçon courte est d'autant plus probable qu’elle est expliquée au
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ὅτι pour introduire le discours direct, ou recitatioum. Καιρός signifie circonstance favorable, moment, époque, mais aussi juste mesure; c'est ce qui explique la métaphore de Mc. : le temps est révolu, la mesure est pleine: il n'y a plus rien à ajouter au temps avant l'avènement attendu (cf. Gal. 1v, 4), Le règne de Dieu ἤγγιλεν. Ge terme est d'autant plus important qu'il se trouve Mt. 1v, 17: x, 7 et Le. x, 9. 1; χχι, 31. On ne peut douter qu'il ait été prononcé par Jésus dans un équivalent araméen. Il est vraisemblable que ce mot est NY, employé dans Daniel (iv, 8 et 21), ct traduit tantôt par ἤγγιζεν tantôt par ἔφθασεν. Il est même probable (J. Weiss, Reich Gottes, p. 70 ss.) que sions (Le. x, 9 comparé à Mt. xu, 28). Le terme ΝΞ préféré par Dalman {Worte, p. 87) devait rendre dans les Targums l'expectative prophétique, mais serait contraire à la pensée de Mc. Il est clair que, par le baptême de Jésus, le temps nouveau annoncé par Jean-Baptiste est arrivé. La mesure du temps précédent est pleine, l’autre temps s'est approché pour se souder à l’ancien, car on ne peut vraiment pas concevoir d'intervalle entre les deux périodes. J. Weiss (1. 1.) remarque d'ailleurs très bien que quand on est en présence d’un événement qui se produit avec une certitude infaillible, comme l'arrivée du printemps, et qui d’ailleurs n'arrive pas d’un seul coup, mais comme par degrés, on dit, selon l'impression du moment : le printemps est arrivé ou le printemps arrive. De toute façon, pour saisir la pensée de Μο., écho fidèle de la parole de Jésus, il faut tenir compte du mode employé qui est le parfait. Le syrsin. aussi bien que pes. ont employé le verbe Nu, qui doit se traduire « est arrivé » et non pas appropinquavit (ιν... Le règne de Dieu est le temps du salut où Dieu doit régner plus complètement que par le passé (cf. Lacrancr, Le Messianisme, p. 148-157). Ce règne est de 58 nature éternel, mais il sera comme inauguré par le salut accordé par Dieu. On comprend, d’après cette donnée, comment le règne est à la fois présent et futur. Il est approché, puisque Dieu a commencé son œuvre par le baptême de l'Esprit; on pourra en parler comme d’un temps à venir tant qu'il n'aura pas été reconnu par les hommes, et accepté par eux comme un bienfait. M. Loisy a dit très bien : « la pénitence qu'il prêche est moins une préparation qu'une introduction au royaume; car le royaume est si près qu'on y touche, et, croyant à la « bonne nouvelle », à l'annonce du royaume, on est déjà, en quelque façon, dans la réalité de ce royaume » (1, 434). Mais si on entre déjà dans le royaume par la pénitence, à plus forte raison par Ja foi. πιστεύειν ἕν τινι ne 58 trouve qu'ici (Jo. 1, 15 et Eph. 1, 13 sont des cas différents). Weiss prend πιστεύετε absolument : « croyez (au Messie), par le moyen de l'Evangile », διὰ τοῦ εὐαγγελίου (7'Leoph.). Mais c'est plutôt une imitation de 2 ἸῺΝ, qui se dit non seulement des personnes, mais des paroles, Ps. cvi (cv), 12 : καὶ ἐπίστευσαν ἐν τοῖς λόγοις αὐτοῦ (Ps. Lxxvir, 32 et cx1x, 66 le grec ἃ, plus correctement, le datif). La leçon de syrsin. « son » Évangile, se recommande à cause du parallélisme plus parfait avec le règne de Dieu; on n'ose l'adopter, car elle est isolée. J. Weiss (Reich. 69 ct Das älteste… 31) trouve le texte de Me. secondaire par rapport à Mt. 1v, 17: « faites pénitence, car le règne des cieux est proche Il est certain que la formule de Mt. est plus nerveuse, mais si l’on entend bien la formule de Me., il n'y a pas de raisons de la juger secondaire. La plénitude des temps est exprimée d’une façon moins abstraite que dans Gal. IV, 4. De plus, on ne peut concéder ἃ J. Weiss que demander la foi affaiblisse l'annonce du règne. 1] est au contraire tout naturel que Jésus ait exigé qu'on le crût. S'il y avait « croyez et repentez-vous », on n'aurait aucune objection. Jésus aurait exigé d'abord la foi, parce que, si on ne l'avait pas cru, on n'aurait pas changé de vie, de même que ceux qui ont refusé au temps de Noé de croire à la proximité du déluge (1 Pet. nr, 20). Mais dans Mc. la pénitence précède la foi à l'Évangile et en quelque sorte y dispose. La foi à la bonne nouvelle du salut fait entrer dans les desseins de Dieu. On trouve les mots « croyez à l'Évangile » plus naturels dans la bouche d'un catéchiste que dans celle de Jésus, car l'Évangile est ainsi déjà connu. Mais pourquoi Jésus n’aurait-il pas regardé l'annonce du règne de Dieu comme une bonne nouvelle, εὐαγγέλιον dans son sens primitif (cf. v. 1)? Au surplus, la nuance peut être de Mc., mais le parallélisme très accentué est en faveur de l’authenticité même de la forme : le temps accompli, condition négative à laquelle répond la pénitence; le règne approche, condition positive à laquelle il faut adhérer par la foï. La foi est exigée par le prophète qui annonce une grande épreuve de la part de Dieu (Is. vn, 9; Jonas ΠΙ, 1 ss.). On comprend d'ailleurs que Me. se soit servi d’une formule relativement complexe, car c’est comme le programme de la prédication de Jésus. Wellh. note bien que Jésus n'allait pas répétant toujours la même formule stéréotypée; il enseignaiït suivant les circonstances.
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παράγων dans le sens de longer. Dans la perspective de Mc., Jésus semble remonter le Jourdain et longer ensuite le lac du sud au nord. — Le mot de mer de Galilée pour ce petit lac est une tournure d’origine hébraïque. — Σίμων est un nom de frappe grecque (camard) qui a supplanté Συμεών qui était la transcription de l’héb. vw; ᾿Ανδρέας est un nom grec. — ἀμφιθάλλοντας d'après Weiss, Holtz. etc. « jeter Les filets des deux côtés de la barque En réalité les pêcheurs de Galilée se servent d’un grand filet rectangulaire, nommé chabakah, qu'ils enroulent autour du bras. Saisissant alors la partie garnie de plomb qui est demeurée pendante, ils déroulent vivement le filet et le lancent en cercle; ce doit être le sens de ἀμφιθάλλω (Hab. 1, 17), sans complément dans Mc., comme of ἀμφιδολεῖς dans Is. x1x, 8 qui paraît expliqué par οἱ βάλλοντες σαγήνας (cf. Masrerman, The fisheries of Galilee, PEF., Quart. Stat. 1908, p. 40 ss.). — Jusqu'à présent on a préféré ἁλεεῖς à ἁλιεῖς, censée lecture postérieure. Le ε s’expliquerait comme dissimilation à cause de la prononciation εἰς — τς. Cependant au temps des Ptolémées on trouve toujours la forme en : (Mayser, p. 82).
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Δεῦτε pour δεῦρο te. — ποιεῖν avec l’inf., cf. Le. v, 84 ss.
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Ἰάχωδ — 2p3); Ἰωάνης —= ELLE Ζεδεδαῖος — VTT, nom qui peut être hébreu ou araméen. — ὀλίγον, pour la distance, encore Li. v, 3. — ἐν τῷ πλοίῳ, l’article à la manière de l’hébreu pour indiquer un objet naturellement en situation (Kaurzscn, Heb. Gram. $126, 4); mais le même usage existait en grec classique. Ils sont, eux aussi, en barque. Ceux qui jetaient le filet ÿ étaient normalement, mais on eût pu raccommoder les filets sur le rivage. — xatapτίζειν, « arranger », plus probablement « raccommoder », comme ont compris les verss., que « mettre en ordre
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εὐθύς, d'après Weiss : « sans donner le motif de l'appel », ce que Jésus avait fait dans le premier cas. Mais plutôt : aussitôt qu'il les vit, sans hésiter, et comme sûr de son fait. D'ailleurs ce mot est presque de style dans Mc. — Zébédée reste avec les mercenaires. Quelques-uns disent : donc il n'était pas seul, et ce détail montre que ses fils ont pu Le quitter sans manquer à la piété filiale; une certaine aisance régnait dans la famille, puisqu'on avait des serviteurs. Mais mercenaire ou salarié n'est pas synonyme de serviteur. Le mot marque un service rendu uniquement pour de l'argent; le contraste est dur avec les fils. De plus il indiquerait plutôt que Zébédée n'avait pas de serviteurs de famille; il a engagé les premiers venus pour la pêche, moyennant un salaire. Mc. avait donc bien l'intention de faire ressortir l’obéissance des fils, obéissance plus rude que celle de Simon et d'André qui n'avaient abandonné que leurs filets. Toute cette péricope est caractéristique du style de Me. Il raconte à mesure qu'il voit. Il n’a pas dit que Simon et André étaient dans une barque, mais il le supposait, et il ajoute que les autres étaient aussi dans une barque. Le terme employé pour pêcher est un terme technique qui est censé connu, et que peu de personnes devaient comprendre en dehors des pêcheurs de Galilée; aussi Mt. at-il dû compléter l'expres- On voit donc Jésus, dès le début de sa prédication, s'assurer le concours de quelques disciples, Ce n’est pas seulement pour leur confier sa doctrine, c'est pour en faire des coopérateurs. D'un terme imagé, qui porte en lui-même sa garantie d'authenticité, il appelle des pêcheurs pour en faire des pêcheurs d'hommes. ἢ y faudra une formation : je vous ferai devenir des pêcheurs d'hommes. Dans la pensée de Me. cette pêche devait être postérieure à la mort de Jésus. Jésus lui-même ne s'explique pas sur ce point, 1] ne dit pas si la pêche aura lieu avant ou après l'arrivée du règne de Dieu, mais il marque du moins que les hommes seront ame-
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Jésus et ses nouveaux disciples entrent à Gapharnaüm. D'après la perspective de Μο., on pourrait croire que Jésus, ayant appelé les quatre pêcheurs un jour ouvrable, par exemple le vendredi matin, car la pêche a lieu ordinairement de très bonne heure, se rendit à Capharnaüm ; dès le lendemain, εὐθύς, il était dans la synagogue. Mais le texte n'oblige pas à croire que tout s'est passé si vite. Le. marque le retour de Jésus à Nazareth après le baptême, puis son séjour à Capharnaüm, après quoi il rejoint Me. (Le. 1v, 31-37). Dans Mc. εὐθύς peut signifier dès le premier sabbat (Holtz., Wellh.), quel que soit le moment où Jésus est venu en ce lieu. D'ailleurs Capharnaüm était sur le bord de la mer. Tell Hum doit représenter l'ancien emplacement, avec les ruines d'une synagogue, découverte par les Pères Franciscains et étudiée par MM. Thiersch, Kohl et Watzinger. Ce n'est pas celle où est entré Jésus, car elle est très probablement du nr siècle; mais elle a peut-être remplacé au même endroit une synagogue plus ancienne. τοῖς σάδδασιν dans Me. semble indiquer un seul sabbat; τὰ σάδδατα est pris dans ce sens même par les auteurs profanes, à l'exemple de certains noms de fêtes τὰ ἐγχαίνια, ἄζυμα, γενέσια, à l'imitation du plus grand nombre des fêtes grecques. Le plur. c466aav d'un sing. σάδδατον, est un métaplasme de la deuxième déclinaison d’après la troisième. Le dalif pour marquer le temps est classique (Le. a ajouté ἐν).
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ἐχπλήσσομαι dans Me. 1, 22; vi, 2; vi, 87; x, 26; x1, 18. L'usage parallèle qu'en font Mt. vu, 28; xu1, 54; x1x, 25 (et de plus xxn, 33) et Lc. 1v, 32 (et de plus n, 48 et 1x, 48) n'est pas en soi une preuve que Mc. est leur source, mais, si ce fait est admis pour d’autres raisons, on reconnait ici un terme favori de Mc. qui marque bien l'étonnement, la stupeur causée par l'apparition surnaturelle de Jésus. Ce qui étonne c'est que Jésus enseigne ὡς ἐξουσίαν ἔχων, comme quelqu'un qui est maître du sujet, qui ne se contente pas de déduire son enseignement de principes empruntés soit à l'Écriture, soit à la tradition. comme les Scribes, mais qui ἃ le droit de trancher les questions par son autorité propre. C’est en quelque manière déjà l'opposition de l'esprit et de la lettre. Loisy : « Il parlait « comme ayant pouvoir », avec l'assurance que lui donnait sa mission, et la force conquérante d’une éloquence qui jaillissait du cœur. Rien ne ressemblait moins que cette parole vraiment inspirée, vivante et pénétrante, à l'enseignement ordinaire des scribes ou docteurs de la Loi » (L, 449). Nous avons expliqué ces deux premiers versets, comme les modernes, de la première prédication de Jésus à Capharnaüm. Plusieurs anciens prenaient sébêaotv pour un pluriel. Les imparfaits semblent en effet indiquer que Mc, fait allusion à ce qui se passait ordinairement quand Jésus préchait. L'opinion des anciens est donc vraie du moins en ce sens que Μο., à propos de la première prédication, ἃ donné l'impression générale qu’elles faisaient toutes.
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εὐθύς marque que la prédication fut aussitôt suivie d’un miracle. Il faut bien le prendre dans un sens vague, car il ne peut guère se souder à l'impf. ἣν, ni à ἀνέχραξεν après un premier verbe à un temps défini (contre Wellh.). La formule ἐν πνεύματι (encore v, 2; cf. v, 25 — Le. vu, 43) paraît sémitique; elle n’a pas seulement le sens de « avec » (Blass, 132). Ici la nuance serait empruntée à la nature de l'esprit. Vous êtes dans l'esprit, si l'esprit habite en vous (Rom. vu, 9). En retournant l'expression et en disant : « un homme dans lequel était un esprit impur », Mc. n'eût pas marqué aussi énergiquement que l'homme était au pouvoir de l'esprit. Aussi a-t-on pu se demander (Wellk.) si ce n’est pas l'esprit qui ἃ crié, évéxpatev, et d'une façon sauvage.
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L'expression τί fiv καὶ σοί ne veut pas dire : « qu'y a-t-il de commun entre nous et toi? » ce qui paraît être le sens chez les Grecs et chez les Latins, mais plutôt, d'après l'usage biblique reçu : « de quoi viens-tu te méler? » Elle s'emploie en effet pour décliner une intervention inopportune ou du moins prématurée, ou une agression envers des gens qui ne font rien pour la provoquer (cf. Jud. χι, 12; IL Sam. xvi, 10; χιχ, 22:1 Reg. xvr, 18). Le démon emploie tantôt le pluriel, quand il s'agit des intérêts du clan, tantôt le singulier, quand il s'agit de sa perspicacité personnelle. Æ., Ve. clém., WW. syrsin. dans la trad. Burkitt mettent un point d'interrogation après ὁμᾶς « es-tu venu nous perdre ? » Mais l'affirmation (avec 7%. Nestle, Knab. etc.) exprime mieux la rage du démon qui sait très bien à quoi s'en tenir. — ὁ ἅγιος τοῦ θεοῦ seulement encore Le. iv, 34 et Jo. vi, 69 dans le N. T. Dans ces trois cas on reconnaît la dignité suréminente de Jésus, comme si l'expression était courante. Cependant « le saint de Dieu » ne nous est pas connu comme une qualification du Messie. Le Saint, c’est Dieu même, et le peuple d'Israël est saint lorsqu'il est digne d'entrer en relations avec Dieu (Dt. vu, 6; xiv, 2. 21; xxvi, 19). Dieu avait déjà ses saints, spécialement fidèles (Ps. xxxiv, 10), et la sainteté devait être l'apanage des temps messianiques (15. 1v, 3; Lxn, 12); l'empire appartiendra (au peuple) des saints du Très-Haut (Dan. vu, 27). Il était facile d'en conclure que le chef de cet ordre nouveau serait le saint de Dieu par excellence, et peut-être l'expression était-elle usitée. Mais comme il n’y en a aucune trace, on peut voir ici dans la bouche du démon la révélation involontaire du caractère de Jésus : il est « le saïnt de Dieu », c'est-àdire très pur et digne de son amitié, dans un degré qui n'appartient qu'à lui. La confession de Pierre (Jo. vi, 69) a, elle aussi, un caractère solennel qui marque une lumière spéciale accordée à l’Apôtre. Le démon craint-il d'être renvoyé en enfer? peut-être, mais cela n'est pas dit. Il craint pour ses confrères comme pour lui-même, c’est-à-dire pour la domination des démons, En ce moment ils ont les mains libres sur la terre. Jésus est venu pour les perdre. Il ne s’agit donc pas de son entrée à Capharnaüm, mais de sa venue dans le monde sensible. Ce n'est évidemment pas le baptême de Jésus qui a éclairé le démon sur sa qualité de saint de Dieu. Il sait qui il est, non quel il est devenu. C'est ici une conception toute nouvelle du rôle du Messie, et ce n'est pas sans raison qu'il n'est pas nommé le Messie, maïs le saint de Dieu. D'après Is. xxiv, 22 s., les puissances célestes mauvaises devaient être enchaînées à la fin, et il était assez naturel d'attribuer ce grand acte au Fils de l'homme après le jugement (Hén. xx, 27 et Testam. des XII patriarches, Lév. xvinr, 12), mais aucun texte juif antérieur au N. T. n'avait envisagé la carrière du Messie comme une lutte contre les esprits du mal (contre Loïisy). Il y a ici une belle opposition entre la Sainteté, caractère premier de Jésus, et le pouvoir des esprits impurs. La lutte a lieu sur la terre, mais elle est entre deux pouvoirs appartenant à une autre sphère. L'esprit voit clair avant les auditeurs de Jésus, précisément parce qu’il appartient à un monde surhumain, et il exprime la situation avec une extrême énergie.
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La supériorité de Jésus et son indignation éclatent non moins rapidement. ᾿Επετίμησεν ne signifie pas comminatus est (Vg.), comme si Jésus avait menacé l'esprit de le punir encore davantage; ἐπιτιμάω dans le N. T. signifie « donner un ordre formel », comme quelqu'un qui n’admet pas de réplique, ou tout au plus « prendre à partie, faire des reproches, mettre à la raison Φιμώθητι au passif n'a pas le sens de « museler, brider »; l'expression ἃ seulement conservé quelque chose de l’énergie du terme propre. Wellk. cite des cas où le démon ne prononce rien d’articulé (1, 26; v, 5; ix, 26; 1.0. 1x, 39) et en conclut que dans la tradition primitive le premier possédé de Mc. ne poussait que des cris inintelligibles ; mais quelle vraisemblance d’assimiler tous les cas ? Mc. ne donne pas ici la raison de l’ordre imposé par Jésus; d'après Weiss, Jésus veut simplement couper court à toute conversation, mais le v. 34 qui résume les cas semblables marque bien que Jésus ne veut pas que le démon dise qui il est,
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σπαράσσω, dans Hippoer. intrans. « faire des efforts convulsifs »; ici « agiter convulsivement »; probablement d'après la langue vulgaire; se dit toujours du démon 1x, 26 et Le. 1x, 39 (+). Les convulsions et le cri (φωνῆσαν, changé en χρᾶξαν par de nombreux mss. pour une sorte de pittoresque démoniaque) sont la preuve que le démon n’obéit pas sans colère : c'est le dernier effet de sa malice vaincue.
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θαμδέομαι, propre à Mc. {x, 24. 82), marque un extrême étonnement, la stupeur, mais non pas toujours l'effroi. La ponctuation de la Vg. quidnam est hoc? quaenam (WW. quae) doctrina haec nova? quia in potestate.. est préférée par Hort. Knab. la préfère aussi comme plus conforme au texte de Le. Mais Le. n’était pas obligé de copier Mc. De fait il n’est pas revenu sur la doctrine. Dans Le. les gens s’étonnent d’abord de l'enseignement (iv, 32), puis du miracle (ιν, 86). Dans Me. il ya une récapitulation : l’enseignement nouveau, avec autorité, et le pouvoir de chasser les démons; κατ᾽ ἐξουσίαν n'ajouterait rien à la seconde partie, puisqu'il y est dit que les démons obéissent; il est nécessaire pour qualifier l’enseignement en rappelant l'impression déjà énoncée, v. 22. En effet, il ne s’agit pas de doctrine nouvelle, ni même de doctrine, ce n'est pas le sens de διδαχή, mais d’un mode d'enseignement nouveau par le ton d'autorité. Les gens mettant en contact ce double phénomène, de l'autorité dans l’enseignement, et sur les démons, ils durent conclure que le pouvoir sur les démons justifiait le ton de la doctrine.
1:28
Ἢ ἀκοὴ αὐτοῦ gén. obj. comme Nah. 1, 42; Jer. vi, 24; χχνῃ (L), 48; XLIV (xxxvH), 5, c’est une tournure plutôt sémitique. Dans Plat. 274 © ἀχοὴ... τῶν προτέρων signifie une tradition des anciens, ce qu'on tient des anciens (contre Schanz), C’est pour avoir une tournure plus grecque que Lc. a écrit ἦχος περὶ αὐτοῦ. Πανταχοῦ avec mouvement, pour ravta- “οἵ (cependant peut-être déjà πανταχοῦ est-il attique dans ce sens). ἣ περίχωρος (sous-ent. γῆ) signifie seulement « pays limitrophe » dans le grec littéraire, comme d’ailleurs l'exige l'étym. Cependant Schanz, Holtz., Weiss, Knab. l'entendent de la région (des environs de Capharnaüm) comprise dans la Galilée. C’est ce qu'ont compris les verss. latt. regio, et syr. « contrée, pays Dans ce cas il faudrait dire nettement que περίχωρος ἃ pris ce sens dans la langue vulgaire (cf. Mt. χιν, 35). Maïs comme Mit. 1v, 24 parle de la Syrie, Mc. a très bien pu avoir en vue le même horizon; il ne parle pas de la Galilée, cela allait de soi.
1:29
Εὐθύς séparé du verbe défini par le participe, comme 1, 10, s'applique aussi à ce verbe. La maison est à Simon et à André; ils habitaient donc à Capharnaüm. Les mœurs orientales admettaient plus facilement cette cohabitation; elles exigeaient que les deux frères, ayant fait la connaissance de Jésus, le priassent de venir prendre son repas dans leur demeure. Jacques et Jean suivent, car on π᾿ οὐδ pu, sans une grave impolitesse, restreindre l'invitation. Désormais les disciples ne quitteront plus leur maître.
1:30
La belle-mère de Simon ne paraît pas; c'est sans doute qu'elle était dans l'appartement des femmes, où la fièvre l'obligeait à rester étendue. Les deux frères qui sont chez eux sont ceux qui prennent la parole. Comme Jésus n’a point encore fait de guérisons, il est plus vraisemblable que s'ils parlent de la malade, c’est pour l’excuser de ne pas paraître (Weiss, Holiz.); ou plus naturellement pour exprimer leur peine et leur souci; peut-être aussi avec une espérance qu'ils osent à peine s’avouer à eux-mêmes (Loësy). Mc. marque seulement de la fièvre; on ne peut donc savoir s’il s’agit d'une Jongue maladie, ou d’un accès.
1:31
Jésus s'approche, vraisemblablement de la chambre intérieure où la malade était étendue sur des nattes ou sur quelque grabat très bas, tout habillée; il lui prend la main pour la faire lever. Aussitôt elle est guérie, prend soin du repas et sert les convives. 5. Jér. s'est demandé ce que faisait donc la femme de Simon? et il a conclu qu'elle était déjà morte (Ade. Jov. 1, 26). Mais Mc. n'avait pas pour but d'esquisser une scène de famille (Schans\ il se borne à mettre en lumière le miracle. Encore est-il que son réeit est exquis. Ce n'est pas seulement le schéma d'un miracle comme dans Mt. Dans Le. le thaumaturge agit avec plus de solennité. Mc. est le seul à nommer André, Jacques et Jean, il fait pénétrer Jésus auprès de la malade, avec le geste de la soulever. Tout est vu, tout est naturel — sauf le miracle. La meilleure explication de cette précision graphique, c'est que Me. tenait les faits d'un témoin oculaire, vraisemblablement de saint Pierre.
1:32
ἔδυσεν est la forme transitive de δύω, prise ici dans un sens intrans. pour uv; c’est donc la meilleure leçon (BD), non corrigée. Mc. bloque les deux circonstances du soir (Mt.) et du coucher du soleil (Le). Le soir suffisait à Mt. qui n'a pas placé la scène un jour de sabbat; Me. et Le. devaient marquer le coucher du soleil comme terminant le sabbat, car le terme de soir est équivoque. Mais ce second terme suffisait, et on ne peut expliquer la redondance de l'expression dans Mec. que comme un trait descriptif. Le premier terme manque à syrsin. seul, probablement comme inutile. Tant que le sabbat n'était pas terminé, on ne pouvait sans transgresser la Loi, telle que l’entendait la coutume, transporter des malades (οἷ. Jér. xvir. 21). L'encombrement vient de ce que tous ont attendu ce moment et qu'ils veulent faire vite avant la nuit close. La nouvelle de la guérison de la belle-mère de Simon s’est rapidement ébruitée dans la petite ville, surtout grâce à l'oisiveté du sabbat, qui favorise les promenades dans les rues.
1:33
La porte est celle de la maison de Simon, où l'on est demeuré.
1:34
Mc. ἃ dit qu'on avait apporté tous les malades; ce n'est pas sans raison qu'il dit maintenant πολλούς. Donc Jésus n'a pas guéri tous les malades ni chassé tous les démons. Kuab. refuse de l'admettre, parce que Mt. dit πάντας. Mais cette harmonisation n'est plus de l'exégèse. Mt. dit qu'on amena de nombreux malades et que Jésus les guérit tous; cela est clair. L'ordre inverse de Mc. n’est guère moins clair dans un autre sens. Il faut donc conclure que Mt. et Le. ont généralisé. Schanz objecte que Jésus a toujours guéri ceux qui avaient de bonnes dispositions qu'on doit supposer chez ces malades, tandis qu'elles ne sont même pas requises chez les possédés. Ce sont raisons de convenance; Jésus a dû avoir les siennes, suivant les desseins de Dieu, car il n'a pu être paralysé par le manque de temps (contre Weiss). — Ce qui est irrégulier dans la forme ἤφιεν, ce n'est pas seulement l'augment à la pré. pos. qui n'est pas rare, c'est que le verbe n’est plus tiré de ἀφίημι (impf. ἀφίει ou ἠφίει), mais de ἀφίω (cf. x1, 16). ὅτι ne signifie pas « que », parce que λαλεῖν n'est pas λέγειν; c'est ce qu'ont bien compris les verss. #. og. pes. syrsin. boh. — Mc. s'exprime d'une manière très réservée. Le mot de Messie n'est pas prononcé d’après les meilleurs textes. Les démons savaient qui était Jésus, non pas seulement quelle était sa mission. Jésus appartient au monde surnaturel sur lequel les démons sont censés plus éclairés que les hommes. Assurément ce n’est pas seulement depuis le baptême qu'ils sont informés.
1:35
ἔννυχα, plur. neutre pris adv. Un lieu désert n’est pas le désert (car les environs de Capharnaüm étaient cultivés), mais un endroit retiré et solitaire. Donc, pendant que tous dormaient encore dans la maïson, Jésus se lève et va prier. D'après Holtz., c'est pour se dérober à une situation inattendue et déplaisante, ce que Loisy outre de cette façon : « Il était venu prêcher la pénitence, et il s'est trouvé thaumaturge » {1, 460). D'autre part, Knab. estime que Jésus se retire parce que les gens de Capharnaüm sont suffisamment préparés à accepter le règne de Dieu que les apôtres devaient leur prêcher plus vomplètement après lAscension. Les deux manières sont excessives. Jésus, qui a commandé au démon, ne dut pas être étonné d’être obéï; et les dispositions de ceux de Capharnaüm n'étaient pas si parfaites. Leur importunité est à charge à Jésus, et il est vraisemblable qu'ils sont plus empressés à demander des miracles qu’à se convertir. La prière de Jésus, après cette journée si remplie, et sans qu'il ait à implorer une grâce spéciale, marque l'inspiration normale de son âme. Victor, ne pensani qu'à sa nature divine, dit que Jésus a prié seulement pour nous servir d'exemple : οὐκ αὐτὸς ταύτης δεόμενος, αὐτὸς γὰρ ἣν ὁ τὰς παρὰ τῶν λογικῶν ἁπάντων δεχόμενος λιτάς, αλλ᾽ οἰκονομιχῶς τοῦτο ποιῶν, καὶ τύπος ἡμῖν, ὡς ἔφημεν, πάσης ἀρίστης γινόμενος πράξεως (CRAM. Cat. 280); mais S. Thomas enseigne que Jésus devait prier comme homme : $ed quia ἐπ Christo est alia voluntas divina, et alia humana, voluntas humana non est per seipsam efficax ad implendum quae vult, nisi per viritutem divinam, inde est quod Christo, secundum quod est homo et humanam voluntatem habens, competit orare (1115 p., quaest. Χχι, art. 1).
1:36
Quand il fit jour, on s'aperçut du départ de Jésus. On voit par la suite qu'il n'avait pas l'intention de se séparer de ses nouveaux disciples. Il pensait bien qu'ils sauraient le rejoindre. Ce sont eux qui le cherchent, et Simon à leur tête, qui commence à jouer le rôle principal.
1:37
Tous cherchaient aussi Jésus, s'informant de lui à la porte, mais sans se mettre à sa recherche d'une façon méthodique. Cette universalité (restreinte par syrsin. à « beaucoup ») marque bien l'entraînement de la curiosité plus quele désir d'une vie meilleure.
1:38
ἀλλαχοῦ, avec où sans mouvement, même dans le classique; cf. Syll. 418, 38 ἀ. πεμπόμενοι. — χωμόπολις ne se trouve que dans cet endroit. C’est un mot si peu usité que D, à. syrsin. l'ont séparé en deux, dans les bourgs et dans les villes. Il existait cependant dans la langue littéraire (Strabon, XII, 11, 6) pour signifier de gros bourgs. « Je suis sorti » est une allusion à « il sortit », v. 25; ἐξῆλθεν puis ἐξῆλθον, d'après Weiss, Holtz., Loisy, Calmet, Schanz, etc. Ce sens est assez naturel, et on ne peut pas le rejeter parce que Lc. en présente un autre (contre Ænab.). Jésus explique à ses disciples qu’il n’a pas voulu satisfaire davantage l'empressement de ceux de Capharnoüm, parce qu'il doit prêcher aussi à d’autres. — Cependant Mald., Knab. et beaucoup d’autres traduisent : « car c’est pour cela que je suis venu dans le monde » comme dans Le. « car c'est pour cela que j'ai été envoyé » (1,0. 1v, 43); l'expression de Me. serait même plus forte, puisqu'elle ne marque pas seulement une mission, mais que Jésus est personnellement sorti d’un autre monde, ou d’auprès de son Père. Dans ce cas, il y aurait non pas identité, maïs contraste parallélique mystérieux entre la sortie de Capharnaüm v. 35 et cette autre sortie. C’est ce qu'ont compris les verss. it. og. syrsin. pes. boh. Cette explication s’imposerait si le texte était de Jo. (cf. Jo. vur, 42; χαὶ, ὃ; xvr, 27. 30), mais elle demeure moïns probable pour Mc. Quant à Le., il n’est pas établi qu'il ἃ entendu Mc. dans ce sens métaphysique ; il a peut-être seulement généralisé. 39. Mission EN GauiLée (Mt. 1v, 28-25; Le. 1v, 44).
1:39
« Dans toute la Galilée » ne se rattache pas à « il alla », maïs explique simplement de quelles synagogues il s'agit; syrsin. bien pour le sens : « dans toutes les synagogues de Galilée ». Cette mission étend à tout le pays ce qui s'est passé dans la synagogue de Capharnaüm, prédication et expulsion des démons. Le rôle de Jésus est donc uniquement religieux, utile aux hommes, redoutable aux démons; l'objet de la prédication est naturellement celui qui a été indiqué au v. 45.
1:40
Mc. introduit la scène par son présent historique et la rend très sensible. Le lépreux tombe aux genoux de Jésus en le priant et en faisant appel à son pouvoir. D'autre part on ne nous avertit pas que nous sommes dans une maison, ce qu'on reconnaîtra seulement au v. 43 (ἐξέθαλεν) et au v. 45 (ἐξελθών). 1] règne la plus grande confusion au sujet de la lèpre biblique, dont les symptômes ne sont pas décrits assez clairement pour que les médecins puissent se prononcer. La principale cause de cette confusion, c'est que le mot hébreu sara‘ath qui désigne en arabe la véritable lèpre, est employé dans l'A. T. dans un sens beaucoup plus étendu. D'abord il n'y est nulle part question d'éléphantiasis, maladie caractérisée par de grosses jambes, suggérant la comparaison avec celles des éléphants. Quant à la lèpre véritable, on en distingue deux variétés : lèpre tuberculeuse à nodosités, et lèpre anesthésique, à plaques insensibles. La lèpre tuberculeuse à nodosités des articulations qui quelquefois tombent, comme les phalanges des doigts, est la plus facile à caractériser; c'est celle qui sévit encore aujourd’hui à Jérusalem. Or elle ne paraît nullement décrite dans le Lévitique (ch. xur). La lèpre anesthésique, qui atteint surtout le système nerveux, se manifeste cependant par des éruptions rouges; les plaques rouges se décolorent, s'étendent, deviennent blanchôtres ou noîres. Il est vraisemblable que les Hébreux ont connu cette redoutable maladie, et que c’est à cause d'elle que la « lèpre » a inspiré tant de terreur; mais il est encore plus certain qu'ils ont donné le même nom à des maladies de la peau qui n'étaient pas la lèpre, et qui se guérissaient facilement. Aussi le prêtre n'avait-il pas seulement à distinguer entre la lèpre et d’autres maladies, même de la peau, qui ne rendaient pas impur; il pouvait constater la guérison de la lèpre, qui dans ce cas du moins n’était pas une vraie lèpre, cette maladie étant incurable, Il suffisait d’une affection du cuir chevelu, peut-être la tinea decalvans, pour que « le lépreux » fût obligé d'habiter seul en criant : impur! impur! (Lev. x, 45 s.). D'ailleurs la teigne est beaucoup plus contagieuse que la lèpre. On ne sait de quelle nature était la maladie du lépreux qui figure ici, car λέπρα dans les LXX est générique comme le mot hébreu ainsi traduit, et λέπρα n'avait pas non plus un sens bien précis dans la médecine grecque. Hippocrate (Progn. 114; Encycl. bibl. sub νο) nomme trois maladies de la peau : λειχῆνες καὶ λέπραι καὶ λεῦκαι, et cependant la λεύχη était déjà pour les Perses une raison d’habiter hors des villes |[{Æér. I, 138). Quoi qu'il en soit, la lèpre véritable est le sens le plus normal, et la maladie du lépreux a dû être longue et pénible, puisqu'il supplie si instamment Jésus de le purifier (c'est-à-dire de le rendre à la santé), la lèpre étant le type des maladies impures et des impuretés légales. Il est certainement en faute, puisqu'il a pénétré dans une maison, maïs il compte sur la bonté non moins que sur la puissance de Jésus.
1:41
Son état était très douloureux, puisque Jésus ἃ pitié de lui, sentiment intime qui n’est noté que par Me., et qu’un témoin put saisir au jeu de la physionomie. Jésus étend la main, par un geste dominateur (Ex. vu, 19), et le touche, ce qui est de la bonté, sans crainte de se rendre impur (Lev. xv, 7). Et cette crainte serait en effet un étrange scrupule; Jésus rend pure la chair du lépreux; il ne peut être souillé par elle, Son intention ne paraît pas être de se mettre au-dessus de la Loi; c'est un cas où elle n’est pas applicable.
1:42
Et en eflet la lèpre disparaît aussitôt. Weïss a cru qu’elle n'avait disparu que peu à peu, puisque le péril de contagion demeure, et qu'il faut chasser le lépreux. Holtz. a une autre manière d'éliminer le miracle (p. 52 s.). Guérirles fièvres et les possédés lui semble assez explicable en agissant sur l'imagination: mais les maladies de la peau sont plus résistantes. Aussi Holtz. imagine après Paulus, Keim etc. que le lépreux, déjà guéri, ἃ préféré s'adresser à Jésus plutôt qu’au prêtre pour faire constater sa pureté reconquise. Jésus n'aurait pas hésité à jouer ce rôle, et pour ne pas violer la loi publiquement, il aurait ordonné le silence au lépreux. Mais Loisy répond très bien « mieux vaudrait dire que le miracle a été inventé de toutes pièces » (p. 466); or le souvenir très précis de la tradition répond de sa réalité. Il n’a que le fond de commun avec la guérison du Syrien Naaman par Élisée (1 Reg. v, 9-14).
1:43
ἐμδριμάομαι (encore x1v, 5; Mt. 1x, 30; Jo. x1, 83. 88) ne peut signifier ici la colère, mais seulement une certaine sévérité. Jésus parle d’un ton qui n'admet pas de réplique. Il chasse le lépreux, non plus évidemment à cause du péril de la contagion qui n'existe plus, mais parce qu'il n'est pas encore en règle avec la Loi.
1:44
Jésus lui ordonne de ne rien dire, car il ne veut pas du bruit que fera un miracle aussi éclatant. Mais ce n’est pas pour lui permettre de rentrer furtivement dans la vie sociale, sans observer la loi. D'ailleurs c’eût été impossible. Aussi lui ordonne-t-il de faire constater sa guérison par le prêtre (Lev. xiv, 2-32). Cette cérémonie était fort compliquée. Il est probable que le prêtre attestait par écrit l'accomplissement du rite. Le lépreux pouvait produire ce certificat à ceux qui auraient persisté à 16 tenir à l'écart. C’est le sens de els μαρτύριον αὐτοῖς (Holtz., Loisy, Knab.). La Catena pensait que Jésus avait voulu faire contrôler son miracle par le prêtre, et en même tempslui enlever tout prétexte à l'accuser d'illégalité. Le texte insinue au contraire que Jésus ἃ fait le miracle par bonté, et qu'il souhaitait qu'il demeurât inconnu,
1:45
πολλά est encore un plur. neutre pris adv. — τὸν λόγον peut être la décision donnée par Jésus, ou encore toute cette affaire (Knab., Loisy), quoique Mc. n'emploie pas ce mot dans le sens de l'hébreu dabar (cf. Act. x, 22), plutôt que la parole du salut (Weiss) comme τι, 2. Il résulte de la pablicaties indiscrète donnée au miracle que Jésus ne peut plus entrer publiquement dans une ville sans être incommodé par la foule. Εἰς πόλιν, sans article, ne peut guère se rapporter à une ville déterminée qui serait Gapharnaüm (contre Loisy). Aussi n'est-il pas obligé d'aller dans une autre ville, mais de se tenir dans des lieux non habités. Ce qui n'empêche pas qu'on vienne à lui de tous côtés. C’est la première explosion de l'admiration populaire, ainsi que l’empressement intéressé auprès du thaumaturge, qui se manifestent librement, parce que les pouvoirs publics n’ont pas encore pris ombrage. π, 14-12. GUÉRISON D'UN PARALYTIQUE (Mt. 1x, 1-8; Le, v, 17-26). Cet épisode inaugure une série de discussions avec les Pharisiens, qui nous conduit jusqu'aux paraboles du chap. 1v (Wellh.). C'est là un arrangement qui paraît voulu, et il se pourrait bien que l'ordre des faits ne soit pas strictement historique. Mc. nous ramène à Capharnaüm. D'après Loisy, nous y étions déjà pour l'épisode du lépreux, mais nous avons quitté Capharnaüm (1, 39), et nous y revenons; donc l'épisode intermédiaire s'est passé ailleurs, dans un endroit dont la tradition n’avait pas conservé le nom, ou qui n’a pas été indiqué parce qu'il ne cadrait pas avec la première mission en Galilée. Tout ce récit est un modèle de vue des choses. Loisy dit du début « Ces traits réels et vivants se décolorent et se transforment dans Luc; ils disparaissent dans Matthieu » (I, 471); et plus loin : « La scène est prise sur le vif, et on croirait la recueillir de la bouche d’un témoin » (1, 475).
1:1
… Il nome composto Ἰησοῦς Χριστός ricorre solo 4 volte nei Vangeli (Mt. 1, 1; Mc. 1, 1; Io. 1, 17; 17, 3), è raro altrove (Act. 3, 6; 4, 10; 9, 34; Apoc. 1, 1, 2, 3), mentre è frequentissimo nelle epistole di Paolo e di Pietro.
… con A: le altre con B e D in Luca, 1112 con A, 189 con D, e 98 con B). Io. 5, 12-fine, e Lc. 1, 1-8, 12 concordano con B (rec. esichiana Giovanni 987 con B e 8 con A; in Io. 5-10 prevale prima B poi N. Luca, 347 con D, 126 con D e 4 con A). Mc. 1, 1-5, 30 concorda con le Antiche Latine, specialmente con e; Mc. 5, 31-fine, in minore misura (186 con le Antiche Latine, 116 con D, 24 con N e 16 con B). Io. 1-5, 11 concorda con le …
… Ad es.: la predicazione del Battista, il Battesimo e le tentazioni (Mt. 3,1 - 4, 12 = Mc. 1, 1-14 = Lc. 3,1-4, 14); la tempesta sedata, gli indemoniati geraseni, la guarigione del paralitico, la vocazione di Matteo-Levi, la disputa sul digiuno, la figlia di Jair e l'emorroissa …
1:2
(da R. Pius, S.G.B. nell'arte, Parigi 1938, fax. 66) GIOVANNI BATTISTA - S. G. B. alato in relazione al testo Ecce... mitto angelum meum... praeparabit viam di Mal. 3, 1 applicato a S. G. B. Mt. 11, 10; Mc. 1, 2; Lc. 7, 27. Dipinto russo. …
1:3
… passava poi ad una sala quadrilatera con tre cappelle annesse con pitture di angeli e profeti, dei quali restano i nomi di Daniele e di Isaia; nell'angolo Giovanni Battista con un rotolo contenente in greco il vaticinio d'Isaia, riportato in Mt. 3,3 e in Mc. 1,3. Nella volta angeli alati si prosternano davanti al Redentore. …
… pure certe uniformità in costrutti rari, come ἀπεκρίμενο invece del più comune ἀπεκρίθη (Mt. 27, 12 = Mc. 14, 61 = Lc. 23, 9), in citazioni del Vecchio Testamento uniformi nei S. ma diverse tanto dall'ebraico che dal greco dei Settanta (cf. Mt. 3, 3 = Mc. 1, 3 = Lc. 3, 4; Mt. 26, 31 = Mc. 14, 27).
1:4
… Già nei Sinottici sono delineati i caratteri fondamentali del Regno: mutamento dello spirito (μετάνους: Mt. 4, 17; Mc. 1, 4) operato per mezzo del Battesimo (Mc. 1, 15 e 16, 16; cf. Io. 3, 5), santità interiore in antitesi con il formalismo farisaico (Mt. 5, 20; 23, 23), soprattutto carità somma verso Dio …
1:5
… misura (186 con le Antiche Latine, 116 con D, 24 con N e 16 con B). Io. 1-5, 11 concorda con le Antiche Latine come Mc. 1, 1-5, 30. Perciò A mista con D e B predomina in Mt.-Lc. 8, 13-fine; B mista con D e A in Lc. 1, 8-12 e Io. 5, 12-fine; D in Mc. 1, 5-30 e Io. 1, 5-11; la cesserese in Mc. 5, 31-fine. Il P. 45 (Chester-Beatty) si avvicina a W per Marco e Luca. …
GIUDEA. - Appellativo (gr. Ἰουδαία, lat. Iudaea) adoperato assolutamente o con γῆ (Io. 3, 22) o χώρα (Mc. 1, 5), in uso dai primi tempi ellenistici (F.-M. …
1:8
Giovanni, del resto, è esplicito su questo punto: «Io vi ho battezzati in acqua; ma egli vi battezerà in Spirito Santo» (Mc. 1, 8), «in Spirito Santo e fuoco» (Mt. 3, 11; Lc. 3, 16), dove l'aggiunta «fuoco» sta ad indicare che la grazia, data dal B., consumerà come fuoco i peccati, purificherà e illuminerà. …
1:9
BATTESIMO di GESÙ. - La scena narrata dai sinottici (Mt. 3, 13-17; Mc. 1, 9-13; Lc. 3, 21-22) e accennata da Giovanni (Io. 1, 32-34) si può ricostruire facilmente così: sui trent'anni (Lc. 3, 23), Gesù parte da Nazareth, si presenta al Giordano in mezzo alla …
… La scena meravigliosa con la discesa dello Spirito Santo sotto forma di colomba, è descritta con vivacità dai Sinottici (Mt. 3, 13-17; Mc. 1, 9-11; Lc. 3, 21 sgg.).
Lo Spirito Santo, anche se la sua personalità non è indicata con inequivocabile chiarezza nell'Incarnazione del Verbo (Lc. 1, 35; Mt. 1, 18) è certamente attestato a proposito di Giovanni Battista (Lc. 1, 15), di Simeone (Lc. 2, 25), del battesimo di Gesù (Mc. 1, 9-11), della bestemmia contro di lui (Mt. 12, 31-32) e nella promessa di Gesù (Lc. 24-49). Le testimonianze dei Sinottici si concludono nella formula trinitaria del Battesimo: « Andate …
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… Patris et Filii et Spiritus Sancti » (Mt. 29, 19); la teofania al Giordano: « Et descendit Spiritus Sanctus corporali specie sicut columba in ipsum et vox de caelo facta est: Tu es filius meus dilectus, in te complacui mihi » (Lc. 3, 22; cf. Mt. 3, 16-17; Mc. 1, 10-11); la distribuzione delle Grazie: « Divisiones vero Gratiarum sunt, idem autem Spiritus, et divisiones ministrationum sunt idem autem Dominus, et divisiones operationum sunt, idem vero …
1:11
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck riallacciano (senza fondamento) alla b. q. la «voce dal cielo» a Gesù di Mt. 3,17 (Mc. 1, 11; Lc. 3, 22) e Mt. 17,5 (Mc. 9, 7; Lc. 9, 35) e Io. 12, 28, la «voce» a Paolo e a Pietro (Act. 9,4 [22,7]; 26,14]; 10,13, 15), e Apoc. 10, 4-8; 18,4.
… Egli è vero Figlio di Dio, proclamato tale dal cielo durante il Battesimo e la Trasfigurazione (Mt. 3, 17 e 17, 5; Mc. 1, 11 e 9, 7; Lc. 3, 22 e 9, 35), da Pietro per divina ispirazione (Mt. 16, 16), perfino dai demoni (ibid. 8, 29; Mc. 5, 7). Gesù stesso si dichiara Figlio di Dio e per questo è condannato …
… Sotto quale influsso, se non quello del Maestro incomparabile, nel quale hanno finito per riconoscere il Figlio prediletto del Padre (Mt. 3, 17; Mc. 1, 11; Lc. 3, 22; Mt. 17, 5; Mc. 9, 6; Lc. 9, 35), il suo eguale (Mt. 11, 27), il Giudice dell'ultimo giorno (Mt. 16, 27; Mc. 8, 38; Lc. 9, 26; Mt. 11, 21; Mc. 10, 37), il maestro che ha …
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Nel Nuovo Testamento l'intervento di Satana fino alla possessio è connesso con il conato diabolico di far deviare la missione di Cristo per via di seduzione e d'intimidazione (Mc. 1, 12 sg.; Mt. 4, 1-11; Lc. 4, 1-13; Lc. 22, 31), onde ostacolare il Regno di Dio (Lc. 11, 20; Mt. 12, 28).
zione, che risale forse al sec. IV, pone la quadragesima e la tentazione sul monte, chiamato oggi dagli Arabi « della Quarantena » (Gebel Garantà), ad occidente di Gerico. Mc. 1, 12-13 accenna in breve al fatto. …
1:13
… nemico di Dio e dei suoi fedeli, eccetto 3 casi in cui διάβολο (plurale) è l'attributivo «accusatore» (I Tim. 3, 11 [detrahentes]; II Tim. 3, 3 e Tit. 2, 3 [criminator]; cf. s. Policarpo, 5, 2). Ricorre anche 36 volte ὁ αἰτανᾶς (Mt. 4, 1 a diabolos = Mc. 1, 13 a satana; Volgata sempre satanas e mai satan), oltre le voci affini αἰδάλωνες (Mt. 8, 31) e τὸ δαψόνων (63 volte, 27 al singolare ma 36 al plurale; 53 volte nei Vangeli). …
1:14
Nel Nuovo Testamento, i sinottici specialmente (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mc. 1, 14; Lc. 1, 32, 33; 16, 16) ci descrivono il regno fondato dal Cristo, regno predetto dai profeti (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), a cui tutti gli uomini debbono appartenere, dove …
… qualche tempo in Giudea, dove riceve l'ultima testimonianza del Battista (ibid. 3, 22-30); ritorna in Galilea, sia per sfuggire ai farisei che hanno sentito dire che fa dei discepoli (ibid. 4, 1-3), sia perché Giovanni è stato incaricato (Mt. 4, 12; Mc. 1, 14; anche Lc. 4, 14 è del secondo ritorno in Galilea); passando per la Samaria converte la donna: è il tempo della messe (Io. 4, 35b; 35a è un proverbio: cf. F. Prat [v. bibl.], I, pp. …
GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
… G. si propose anche un fine storico: vuole infatti supplire i Sinottici (narrando gli eventi da essi omessi) e mettere in guardia affinché non siano male intesi (3,24: «non ancora infatti G. era stato mandato in carcere»: come qualcuno avrebbe potuto concludere da Mc. 1,14; 18,13: «lo condussero dapprima da Anna», non subito da Caifa, Mt. 26,37; 19,1: «allora Pilato prese Gesù e lo flagellò», quindi non quando l'aveva già condannato).
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… gloria (Io. 2, 11); ha autorità sul tempio di Jahveh ed egli stesso è il tempio, in cui Dio risiede (ibid. 13-22); è conscio che in lui si adempiono le profezie e lo annunzia fin dal primo momento della predicazione di Galilea: « il tempo è compiuto » (Mc. 1, 15); in lui si è avvicinato, è già venuto il Regno di Dio. Esige fin dal primo momento una piena adesione al suo messaggio, con la totale mutazione della vita (cf. la parola μετένοια, …
… cioè un culto «spirituale», intelligente e libero (cf. Sum. Theol., 1ᵃ-2ᵃᵒ, q. 113, a. 3; De Veritate, q. 28, a. 3-4). La Scrittura è esplicita: Dio invita l'uomo a svegliarsi, a rialzarsi (Eph. 5, 14), a pentirsi, a convertirsi (Is. 45, 28), a credere (Mc. 1, 15), senza di che non c'è g. ma morte (Lc. 13, 3-5; Io. 8, 24; 20, 31). È il peccatore stesso che deve compiere questi atti, sollecitato e aiutato dalla Grazia attuale, che è richiamo …
… Già nei Sinottici sono delineati i caratteri fondamentali del Regno: mutamento dello spirito (μετάνους: Mt. 4, 17; Mc. 1, 4) operato per mezzo del Battesimo (Mc. 1, 15 e 16, 16; cf. Io. 3, 5), santità interiore in antitesi con il formalismo farisaico (Mt. 5, 20; 23, 23), soprattutto carità somma verso Dio e verso il prossimo (Mt. 22, 37).
Nel Nuovo Testamento la « metanoia » è un concetto fondamentale della predicazione di Cristo: « paenitentia agite, appropinquavit regnum caelorum » (Mt. 4, 17; cf. Mc. 1, 15).
… « Il R. di D. è qui »: Mc. 1, 15 (piuttosto che « è vicino »; cf. J. Bonsirven, Les enseignements de Jésus Christ, Parigi 1946, p. 43). Con questo (cf. anche Lc. 10, 9; 11, 20) Gesù annunzia e fa annunziare dai discepoli …
… In realtà il primo annunzio del cristianesimo è che il «tempo opportuno si è compiuto ed il Regno di Dio è venuto» (πεπλήρωσαι ὁ καιρός καὶ ἤγγιμεν ἡ βασιλεία τοῦ θεοῦ: Mc. 1, 15). Il «tempo opportuno» (καιρός: cf. G. Delling, s. v. in G. Kittel, Theolog. …
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Dopo la pesca miracolosa chiamato all'apostolato, seguì le vicende del collegio apostolico (Mt. 4, 18-20; Mc. 1, 16; Lc. 9, 1-11). Nei cataloghi degli apostoli è nominato sempre nella 1ª quaterna; al 2º posto da Mt. e Lc., al quarto da Mc. e Act. Nella narrazione evangelica, A. compare …
… scendendo verso il lago, chiama in modo definitivo i primi quattro Apostoli, sceglie Cafarnao come città centro del suo ministero, e vi insegna nella sinagoga. È descritta una giornata tipo: primi miracoli: il demoniaco, la suocera di Pietro, il lebbroso (Mc. 1, 16-45 e paralleli). …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… 21; 14, 29; Lc. 8, 45; 9, 20; 9, 33; 12, 41; 18, 28; 22, 31; Io. 6, 68; 13, 6-10, 36). La particolare posizione di Pietro non si può attribuire alla sua anzianità (non c'è motivo per crederlo il più vecchio), né a priorità di vocazione (Io. 1, 35-42; Mc. 1, 16-20 e passi paralleli, chiamata definitiva Mc. 3, 13-15; Mt. 10, 1; Lc. 6, 13 con lista degli Apostoli) né alla sua ambizione, poiché se gli Apostoli ebbero a lamentarsi delle pretese …
… Iud., III, 10,8); « mare di Galilea » (Mt. 4,18; 15,29; Mc. 1,16; 7,31) dal nome del distretto politico. …
ZEBEDEO (DALL'EBR. ZABHDAJ, ABBREVIAZIONE DI ZĒBHADĀJĀH «DONO DI JAHWEH»)
… l'azienda peschereccia alla quale collaboravano i figli, alcuni garzoni e i soci Andres (v.) e Pietro (v.), che poi vennero chiamati all'apostolato assieme ai figli di Z. In quell'occasione Z. con i figli ed i garzoni era intento ad aggiustare le reti (Mc. 1, 16-20). Doveva godere di una certa agiatezza. …
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4, 19; Mc. 1, 17; Lc. 5, 10).
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… trovato il Messia», ne ebbe il soprannome di Cephas (Io. 1, 42). Fu presente al miracolo di Cana (ibid. 2, 2-11), si stabilì poi con Gesù a Cafarnao (ibid. 2, 12). Fu chiamato definitivamente all'apostolato dopo la prima pesca miracolosa (Lc. 5, 11; Mc. 1, 18; Mt. 4, 22), divenendo così «pescatore di uomini».
1:19
… Chiamato da Gesù mentre con il fratello era intento a riassettare le reti presso il lago di Genezareth, lasciò il padre, la barca e i garzoni (Mt. 5, 21 sg.; Mc. 1, 19 sg.; Lc. 5, 10 sg.). …
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GIOVANNI, APOSTOLO, EVANGELISTA, SANTO
I. VITA E APOSTOLATO. - G. era figlio di Zebedeo (v.) e di Salome (Mc. 15, 40 con Mt. 27, 56 e 20, 20). Era di famiglia agiata, che lavorava «con mercenari» (Mc. 1,20), e Salome era una delle matrone che «seguivano Gesù recandogli aiuto» (Mt. 27,55) «con le loro risorse» (Lc. 8,2 sg.). …
1:22
… μετένοια, che importa una vera conversione); chiama gli Apostoli con una sola parola (Mc. 1, 16-20); insegnando con autorità nella sinagoga e perdonando i peccati, G. si presenta come lo stesso Dio venuto agli uomini (cf. l'impressione fatta dai primi fatti: Mc. 1, 22. 27. 37. 45; 2, 12). G. conferma questa impressione, quando, poche settimane dopo l'inizio del ministero, tiene il discorso del monte: vi si mostra il definitivo rivelatore della volontà del Padre, …
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(Mc. 1, 23-28; Mt. 8, 28-34; 9, 32-34; 12, 22; 15,
Alcuni fatti dimostrano il carattere personale ed intelligente dell'attività satanica negli i. Le più importanti liberazioni di i. sono: «l'uomo posseduto da spirito impuro» nella sinagoga di Cafarnao (Mc. 1, 23-28; Lc. 4, 33-37); l'i. di Gerasa (Mc. 5, 1-20; Mt. 8, 28-34; Lc. 8, 26-39; in bocca all'i. è anticipata la confessione di Pietro); la fanciulla i. sirofenicia (Mc. 7, 24-30; Mt. 15, …
1:24
… Si legge la forma N. (Ναζαρηνός) in Mc. 1, 24; 10, 47; 14,
SANTITÀ DI CRISTO E DI MARIA. - I. PROSPETTO STORICO. - 1. S. di Cristo. - Il Nuovo Testamento applica formalmente a Gesù l'aggettivo « santo » (ἅγιος: Lc. 1, 35; Act. 3, 14; 4, 27, 30; Hebr. 7, 26) ed anche il sostantivo (ὁ ἅγιος): i demoni riconobbero in lui « il Santo » per eccellenza (Mc. 1, 24); lo stesso titolo gli dà l'Apoc. 3, 7.
… Thess. 2, 9), che si oppone all'evangelizzazione (I Thess. 2, 18). Il regno di S. contrasta il Regno di Dio (Mt. 12, 26; Mc. 3, 24). Ma S. e i suoi demōni riconoscono la potenza di Gesù, Messia inviato da Dio per distruggere le opere di S. e dei suoi (Mc. 1, 24, 34; 3, 11-15, 23-27; 6, 7; I Io. 3, 8; cf. Act. 16, 16-18), per affrancare i suoi discepoli dal mondo di S. ed introdurli nel Regno di Dio (Io. 15, 19; 17, 12, 14). La salvezza consiste …
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… dell'indemoniato lunatico epilettico (Mt. 4, 24; 17, 14); nelle differenti forme di paralisi e contratture localizzate (Lc. 13, 11-16), di cecità, sordità, mutismo (Mt. 9, 32; 12, 22; Mc. 7, 32; 9, 24) e del colpito da crisi di agitazione maniacale (Mc. 1, 26; 9, 17-21; Lc. 9, 39).
1:29
… Esercitava il mestiere di pescatore a Cafarnao (Io. 1, 44; Mc. 1, 29). Non sappiamo se fosse ammogliato. …
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
… Gesù scelse la sua casa per abitarvi (Mc. 1, 29 e parall.), la sua barca per predicare (Lc. 5, 1), a lui concesse di camminare sulle acque (Mt. 16, 29), pagò per lui il tributo (Mt. 17, 23-29), lo rese partecipe delle rivelazioni …
… Ad es., Lc. 4, 1-13 inverte le due ultime tentazioni riferite da Mt. 4, 1-11. Talvolta in una serie di sezioni comuni appaiono episodi propri di qualche V. S. (cf. Mt. 8-13 con Mc. 1, 29-6, 13; il discorso della montagna di Mt. 5-7 con Lc. 6, 20-49; ecc.).
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Dal fatto che P. aveva a Cafarnao la suocera, guarita da Gesù (Mt. 8, 14; Mc. 1, 30 sg.; Lc. 4, 38), risulta che P. era sposato; non si conosce con certezza il nome della moglie, chiamata Giovanna dagli Orientali e Perpetua dagli Occidentali; non si sa neppure se la moglie …
1:32
Vari accenni ai miracoli di Gesù pongono accanto ai malati guariti gli i. liberati (Mt. 4, 24; Mc. 1, 32, 34, 39; Mt. 8, 16; Lc. 4, 40 sg.; Mc. 3, 10; Lc. 6, 17-19; 7, 21).
1:34
… Sono posseduti da uno o più « spiriti immondi » o « cattivi » (Mt. 12, 45, e paralleli) che li tormentano (Mc. 5, 2-6), che parlano per bocca loro (Mc. 1, 34;
… Il Vangelo descrive molte liberazioni di indemoniati compiute da Gesù con il solo comando (Mc. 1, 34; 9, 24; Lc. 8, 30; 11, 14-26). Gesù dà come caratteristica del Regno di Dio da lui fondato l'espulsione di Satana e dei suoi demòni (Mt. 12, 28; Lc. 10, 17; 11, 20) e trasmette questo …
1:40
Proprio secondo il testo dei sinottici (Mt. 8, 2-3; Mc. 1, 40-42; Lc. 5, 12-13) al semplice tocco della mano del Signore il lebbroso è risanato (Wilpert, Sarcofagi, tav. 220, 1º frammento di sinistra). …
1:41
… espressione generica: « At ille singulis manus imponens curabat eos ». Sono poi molti i casi particolari, riferiti dagli Evangelisti, e nei quali Gesù compie la guarigione imponendo le mani: cf. ibid. 13, 13: guarigione di una donna rattrappita; Mt. 8, 3; Mc. 1, 41; Lc. 5, 13: guarigione di un lebbroso; Mc. 5, 23, Giairo, nei riguardi di sua figlia ammalata, così prega Gesù: « Filia mea in extremis est, veni, impone manum super eam ut salva …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.