Mark — Chapter 16

Planted a vineyard. Gr. i<f>vrcvoc» t Vulg. pastinavit. The verb pastinare is especially used of vines. It means to dig the soil of the vineyard, and prepare it for planting vines. So the word repastinare means to dig up vines when they are sterile. And dug a lake (Vulg.), a receptacle into which the must pressed from the grapes might flow. The Gr. is fcroX^uo*, Le^ beneath the winepress. For Xfifii means winepress. Hence the Arabic translates, and dug a winepress in it. S. Matthew (xxi. 33) uses the same expression. For torcular , or winepress , means not only the actual press itself, but the vat or receptacle beneath the press in which the grape juice was received This last was said to be dug \ or, as in Isa v. 1, to be cut out.

And when the Sabbath was past : that is to say, at the beginning of the night before the Lord’s day. “ After a sad week comes the radiance of a happy day,” says the Scholiast Mary of Jacob (Vulg.), i.e., Mary, the mother of James the Less and Jude, as the Arabic version gives it, and the wife of Cleopas. And Salome: the wife of Zebedee, and mother of James and John. That coming they might anoint Jesus. According to the custom of the Jews, says Theophylact ; that the body might be preserved sweet. Spices are of a drying nature. They did not realise the dignity of Christ’s Divinity, nor His resurrection. But they loved Him very tenderly, both as a man and a prophet, although now dead.

A woman having an alabaster box of ointment of precious spikenard. “ Nardf says Pliny (/. 12, c. 12), “is a shrub which has a heavy and thick, but short, black, and easily broken root. It has a strong smell, like cypress, and a pungent taste. The leaf is small and thick, and the tops unfold into ears, so that spikenard is spoken of as being doubly endowed with both leaves and ears.” From the leaves of nard ointment is made — that which is called foliated ; but that made from the ears or spikes is called spikenard ; and this is superior to the foliated, because it has more substance and marrow, so to say. Instead of nardus spicatus (Vulg.), the Syriac has nardus capitalist i.e., chief, excellent, principal. As I have observed, the spikenard is superior to the foliated. The Greek has wrenxijc, which the Vulg. of S. John translates pistid. Pisticus is the same as spiked. Wherefore the Arabic trans., the best.

Three hundred pence. These were equivalent in value to thirty Roman aurei. So that for the thirty gold pieces which the miserable Judas accounted as lost in the anointing of Christ, he received thirty silver pieces for betraying Him. 436 S. MARK, C. XIV. Ver. ii. They were glad, “Not only that they were about to apprehend Him without tumult, being opportunely betrayed by Judas, but also because He was beginning to be hated by His own disciples.”

Saying, I am (Vulg.). That is, “I am Christ or Messias,” as S. Matthew has (xxiv. 5).

Who was crucified: He is risen; He is not here. “The angel is not ashamed of the cross,” says Theophylact, “ for in it is the salvation of men.” The Interlinear says, “The cross’s bitter root is gone ; the flower of life with its fruits, which lay in death, has arisen in glory.” Go, tell His disciples. “The women are bid,” says the Inter - linear, “to announce it to the Apostles, because as by a woman (Eve) death was announced, by a woman it might be told that life had risen again.” THE RESURRECTION. 443 And Peter. “ That him whom a woman had made deny, a woman might make confess,” says Druthmar. The Scholiast in S. Jerome adds that “ Peter was named especially because he counted him- self unworthy of being a disciple, because he had thrice denied his Master.” And S. Gregory {Horn. 21, in Evang.) says, “If the angel had not named Peter, he would not have dared to come among the disciples. He is called, therefore, by name, that he might not despair.”

For a trembling (of body) and fear (of mind) had seized them. Theophylact says, “ ?x<rra<r/$, that is, stupor, at the sight of the angel had come on them.” But this astonish- ment was mingled with intense joy. For they were astounded and were glad at the wonderful things which they heard, even that Jesus their beloved was risen from the dead. For they were afraid. Not only because of the vision of angels, but also “ on account of the Jews,” says Euthymius, “ lest they should appear to have themselves stolen away Jesus; lest they should kill them when they heard that they had proclaimed the resurrection of Jesus: as shortly afterwards the Jews placed Mary Magdalene, Martha, and Lazarus in a ship without oars or sail, and sent them to what would have been certain destruction had not God brought them in safety to Marseilles.”

Magdalene , out of whom He had cast seven devils . Mark adds this to show the power of repentance and love. With these was Magdalene the sinner so inflamed, that she deserved first to see Christ risen again, that from her sinners might learn not to despair, but vehemently to love; for so they shall surpass the Holy Innocents in grace and glory. So Bede, “Because where sin abounded, grace hath superabounded. ” Bede adds, “A woman was the beginner of transgression. A woman first tasted death, but in Magdalene woman first saw the resurrection, that woman might not bear the perpetual guilt of transgression among men.” See what is said on Luke viii. 2.

Blessed be the kingdom of our father David that cometh. It means, blessed by the benediction and goodness of God, i,e. % “let it be happy, propitious, flourishing, firm, and abounding in all good things, this kingdom of our father David, which is the kingdom of Israel — that kingdom which was most ample and flourishing under David and Solomon his son, and which fell to pieces at the Babylonian captivity, and subsequently. Now does that kingdom come. It returns, and is restored by this our Messiah, the Son of David, who shall restore it to its pristine glory and beauty, yea, who shall make it far more strong and flourishing.”

Be not thoughtful beforehand 7 vhat you shall speak . Gr. wcofigyfivarc, i.e., do not think anxiously beforehand. The Greek and Syriac add, neither do ye meditate, after what manner or arrangement ye shall speak and answer governors and tyrants. But whatsoever shall be given you (i.e., shall be suggested to you by the Holy Spirit) in that hour, that speak ye. The Arabic has, because ye shall be given in that hour what ye shall speak. THE ALABASTER BOX 435

And be despised: Gr. i%iufcnkj0ji i i*e., be nothing ac- counted of. Understand, thus shall it happen to Elias, that when by his great labours he has restored the faith, he shall in return for such great benefits receive curses and ill-treatment from the ungrateful and the impious, and shall at last be killed by them.

He appeartd in another shape: Arabic, garment \ ie. 9 of a traveller, as they were going into the country: Arabic, to 444 S. MARK, C. XVI. the village ; Gr. into the field, i.e., to a country-house at Emmaus. For, as S. Austin says (Consens. Evang .), “under the name of country not only villages, but towns and boroughs outside the capital, which was the mother city of all, were wont to be called.” These disciples, therefore, were going from Jerusalem into the country, that is, into the neighbouring small town of Emmaus. This place was made a famous city by the Romans, and called Nicopolis, as a monument of their victory in the capture of Jerusalem. This appearance of Christ is the same as that related by S. Luke (xxiv. 13), as is plain from the circum- stances, which are the same in both cases. So commentators generally. Euthymius alone thinks they were different, because Mark adds that the Apostles did not believe them when they told them that Christ was risen, whilst Luke intimates the con- trary, that they did believe. But the answer is easy, that some believed, but others did not believe.

There shall meet you, “Observe the majesty of His Divinity,” says S. Ambrose (in Luc, xxil 8). “ He is speaking with His disciples, and yet He knows what is about to happen else- where.”

Neither did they believe them . This happened by the permission and providence of God. “For this their incredulity w^s not so much their weakness as it was to become our strength,” says S. Gregory. “For the resurrection itself was made manifest to them by many proofs, when they doubted of it And when we read and acknowledge these things, what else is it but to be confirmed by their doubting ? ”

Where is My refectory f That is, the place where I may refresh Myself with My disciples, and partake of the lamb. The Greek is xaraXu/ta, or inn ; the Syriac, place of dwelling ; Arabic, place in which I may eat the Passover, Furnished: provided with tables, couches, or beds and tapestry, decorated also with leaves and flowers, and all other requisites for celebrating the Passover. The Greek, Syriac, and Arabic add, Iroifiof, Le., prepared. For God had put it into the heart of the master of the house to prepare the supper-room for the sake of Christ, that He might find a place well adorned for the celebration of the Passover, that as soon as evening came there might be no delay, but that the lamb might be roasted and eaten, and all the other things accomplished which were to be done by Christ

At length He appeared to the eleven as they were at table, . The Vulgate has novissime , last of all: Gr. Dorcpo*. This was the last appearance of Christ on the day of the resurrection, for S. Mark only relates those appearances which took place on that day. You may say, But if so, He did not appear to the Eleven, but to the Apostles, for S. Thomas was absent Wherefore Maldonatus thinks that this appearance was that which took place on the Sunday after the resurrection, when Thomas was present But I say that they are here called the Eleven, although Thomas was absent, because the college of the Apostles after the treachery of Judas was reduced to eleven. That is why they are here called the Eleven, although Thomas GO INTO ALL THE WORLD. 445 was absent Thus the Decemvirs were called by that name when gathered together, although one or two might be absent They did not believe. S. Jerome (lib. a, coni. Pelag.) writes that in some Greek codices there is found added after these words as follows: “And they had content, saying, Substance is that world of iniquity which by means of evil spirits suffers not the true power of God to be apprehended : therefore now reveal Thy righteousness.” But the Church has expunged all this, for it savours of the heresy of Manes and Montanus.

And presently all the people seeing Jesus, were astonished, and struck with fear: and running to Him, they saluted Him. They were astonished because they saw Jesus so unexpectedly present after His absence, and at so opportune a time, to defend His disciples against the scribes. Again, it was because they saw in the face of Jesus, who had a little while before been trans- figured, some remaining rays of His splendour ; just as there were in the countenance of Moses, after his converse with God, rays, and, as it were, horns of light.

And He said unto them , Go ye into the whole worlds and preach the Gospel to every creature. He said this not on Easter day, when He appeared to the Eleven as they sat at meat, but afterwards, when He showed Himself to them and others on a mountain of Galilee, as it is in S. Matt, xxviii. 16, &c. Or it may be that He committed this chief and peculiar office of preach- ing the Gospel to the Apostles more than once. Go ye into the whole world , that is to say, not into Judaea only, as ye have done hitherto, but up and down in all directions throughout the world. For it does not seem probable that a few Apostles should have traversed and converted the whole world, especially because in America, lately discovered, no traces of the faith of Christ have been found. Every creature , i.e., to all nations, as it is in Matt xxviii. 19.

And He suffered not that any man should carry a vessel through the temple . Vessel , utensil , instrument , or furniture, for profane uses, such as basket, pot, ewer, or burden. Through the temple, ue,, through the outermost court of the temple, which was the court of the Gentiles, where the Gentiles might tarry and pray. For to those who wished to pass from the sheep-market, called Bethesda, or by corruption Bethsaida, to the upper city, or Solomon’s palace, the nearest way was through this porch or court of Solomon’s. For otherwise they would have to traverse CHRIST PURGETH THE TEMPLE. 429 the whole exterior boundary of this court. It was not surprising, therefore, that servants and children, who were carrying any burden, should take the nearer way through this court. But Christ forbade their doing so, both by His word and the gestures which He made with His hand, and compelled them to go back. What, then, would He have done with respect to the Holy Place itself? What with respect to our churches? (See Vilalpandus, tom. 2, in Ezek . /. 3, c. 9.)

He that believeth and is baptized shall be saved ; but he that believeth not shall be condemned. This saying of Christ is abused to support their heresies, 1st, by the Lutherans, to prove that faith alone without good works is sufficient to salvation. But I reply that the meaning of Christ, as Euthymius, Theo- phylact, and others have observed, is, he that believeth , &c., i.e. y “he that, believing in Christ and receiving His baptism, has been washed from his sins, imbued with the grace of God, and sanctified, he shall be saved,” understand, “if he die in that state, retaining the grace of God even unto death.” But it is impossible for the baptized to continue in this state of grace if 446 S. MARK, C. XVI. they do not those good works which the law of Christ commands. Also, in the name of faith, or faith and baptism, , as the prime requisites, and which at the beginning of the Church were chiefly to be inculcated upon the Gentiles, all other things con- sequent upon them must be understood, such as hope, charity, and good works, as I have shown at length in the introduction to S. Paul’s Epistles. 2nd. The Anabaptists infer from this saying of Christ that little children must not be baptized, because they cannot believe. But I answer, Christ is here speaking of adults. For only adults are able to believe, and all the preceding words apply to adults only. That little children ought to be baptized is plain from the perpetual tradition and practice of the Church, and from the words in S. John iii. 5, “ Verily, verily, I say unto you, unless any one be bom of water and the Holy Ghost, he cannot enter into the kingdom of God.” S. Augustine adds, and reiterates in various passages, that these words of Christ do refer to infants also in a measure, for as they sinned by the will of Adam, not their own, so likewise they believe by the faith of the Church, in their parents, or those who present them for baptism, not by their own. 3rd. The Calvinists gather from these words of Christ that baptism is not necessary for salvation, but that faith only is sufficient, because of it alone, they say, Christ subjoins, But he that believeth not shall be condemned \ I reply that under the word believe , i.e., faith, baptism must be understood, which is the sacrament of faith, as well as all the other things which spring from and follow faith, as I have just said. For Mark, studying brevity, left it to the reader to gather from what he had said immediately previous, that these must be understood, or shall not be baptized \ For otherwise the antithesis would be imperfect. To complete it we must read as follows, He that believeth and is baptized shall be saved; but he that believeth not, or is not baptized, shall be condemned For that baptism is necessary MIRACLES IN THE EARLY CHURCH. 447 for salvation is plain from the words of Christ in S. John iii. 5, already cited.

Troubled him: Gr. iWa^agcr, Le., bruised, tore, con- vulsed his whole body. Wherefore it is added in explanation, and being thrown down upon the ground, he wallowed about foaming, because, in fact, the demon was experiencing the power of Christ, and foresaw that he would speedily be cast out, therefore with THE POWER OF CHRIST. 4 1 7 indignation and gnashing of teeth he thus grievously afflicted and tormented the energumen .

He was taken up' into heaven. By His Divinity communicating to His body the qualities of lightness and fleet- ness. “ O kingdom of eternal blessedness, where youth never groweth old, where beauty never waneth, nor. love groweth cold, where health knows no sickness, where joy never decreaseth, where life hath no end ” (S. Augustine, in Solil. c. 39). END or VOL. nL ALDERMAN LIBRARY The return of this book la due on the date indicated below DUE DUE Usually books are lent out for two weeks, but there are exceptions and the borrower should note carefully the date stamped above. Fines are charged for over-due books at the rate of five cents a day; for reserved books there are special rates and regulations. Books must be presented at the desk If renewal is desired. L-l AX DOE Eb4 175

And Jesus regarding him, with a benignant and pleasant countenance, loved him , showed him marks of His love, taking his hand and smiling upon him, embracing and kissing him. One thing is wanting unto thee , namely, for the perfection of a holy and evangelical life. Follow Me, The Greek adds, Taking up thy cross . The Syriac has, Take thy cross , and come after Me,

Have faith, ht.,full and perfect faith. 430 S. MARK, C. XIL

Giving thanks : the Syriac adds, He blessed. And they all drank of it, namely, after Christ had consecrated the chalice, saying, This is My blood, as it follows. There is, therefore, a prolepsis, or anticipation, which Mark makes use of to show that the disciples fulfilled the command of Christ Drink ye all of it, as Matthew has, xxvi. 28.

Little children (Vulg.) ; the Syriac, My sons. By His bland address He softens the hardness of the matter. He is like one who loves his children most dearly; and as such He would tell them the truth in sincerity, and persuade them to renounce riches as a bar to salvation. That trust in riches. For rich men trust in their riches rather than in God, according to the saying in Proverbs (x. 15), “The substance of a rich man is the city of his strength” (Vulg.). With difficulty, therefore, are they saved, because salvation cometh only from God. Wherefore those who wish to be saved must put their trust in God, and must ask and wait for salvation from THE HUNDREDFOLD REWARD. 425 Him, as the poor do. For inasmuch as they have no riches in which to trust, they are obliged to place all their hopes in God, according to the words (Ps. xiv. 6), a Ye have shamed the counsel of the poor, because the Lord is his hope.” Therefore if rich men wish to be saved, let them turn their hope, their heart, their love from riches, and fix them upon God.

And it was the third hour, and they crucified Him. The third \ not beginning, but ending, and going on to the sixth. For that Christ was crucified at the sixth hour, or midday , appears from the 33rd verse. Some suspect that there is an error, and that the sixth ought to be read for the third. For the Hebrews had divided the day and also the night into four parts or hours, each of which contained three of our hours. The first began at sunrise, and lasted for three hours. When they were over, Terce began, and lasted for three hours, or until midday, when Sect began, and ended three hours afterwards, when None began, and lasted till Vespers, or evening. When Sect was beginning, or the sixth hour, Christ was crucified; and when None, or the ninth hour, was beginning, He died.

And with the uncked he was reputed: Heb. * 1303 , nimma , i.e., was numbered, was counted. See what I have said on Isa. liii. 12. The reason is, because Christ took to Himself our place, our account and reckoning. But we were wicked. He therefore was reckoned with the wicked, that He might make us, instead of wicked, just, righteous, and holy. THE PRO-SABBATH. 441

They shall take up serpents . From the places which they infested, and as Euthymius says, “ They shall destroy them, or even take them up in their hands without harm,” as S. Paul did the viper. Therefore the Arabic translates, They shall take up serpents in their hands . And if they shall drink any deadly thing. They shall drink poison unharmed, as the Apostles and many Saints have done. They shall lay their hands upon the sick , &c. Observe that these signs were necessary in the Primitive Church for proving and strengthening the faith of Christ. Wherefore at that time almost all believers wrought miracles, at least of certain kinds; as, for example, the expulsion of devils from energumens. This is plain from Justin’s Dialogue against Trypho y Tertullian ( Apolog.) y Lactantius, and others. Many also at that time received in baptism the gift of tongues. See Acts x. 47, &c. Mystically: S. Bernard (Serm. de Ascens.) says, “The first work of faith which worketh by love is compunction of heart, by which, without doubt, devils are cast out when sins are rooted out of the heart After that they who believe in Christ speak with new tongues when old things depart out of their mouth, and for the time to come they speak not with the old tongue of our first parents, who declined unto words of wicked- ness in making excuses for their sins. But when by compunction of the heart, and confession of the mouth, the former sins have been blotted out, in order that men may not backslide, and their latter end be worse than the beginning, it is needful that they take away serpents, that is, extinguish poisonous suggestions, &c. If they shall drink any deadly thing it shall not hurt them . This is, when they feel the stings of concupiscence, they shall not consent They shall lay their hands upon the sick , and they shall recover . This is, they shall cover their evil 1 448 * S. MARK, C. XVL affections by good works, and by this medicine they shall be healed.”

They passed through Galilee , and He would not tha* any vne should know it Lest He should be detained by the Galileans from love of Himself and His benefits. For He was hastening to Jerusalem to His cross and death, about which He was speaking privately to His disciples, that He might accomplish the will of His Father, and redeem the human race.

Who shall not receive an hundred times as much, now in this time; houses , and brethren, and sisters, and mothers , and children, and lands, with persecutions: and in the world to come life everlasting. I have explained this hundredfold in S. Matt xix. 29. Mark here adds, with persecutions. The Arabic has, in tribulations. “Let him who has relinquished his possessions and friends for the love of Christ, and is set in the midst of persecutions, and is encompassed by them on every side, be faithful For there will not be wanting a hundred, that is, very many, who will succour and cherish him, as brothers, fathers, and mothers.” So Jerome, Bede, &c. This is added because in persecutions the believer especially needs the help and assistance of others. Also, because this is a rare and marvellous thing, that in persecution, when a man is wont to be left destitute of help and friends, and when all, through fear of danger, withdraw themselves from him, those who follow Christ experience the exact contrary, and find a hundred, i.e., very many to succour them. Again, with persecutions may be taken thus — that persecutions and tribulations undergone for Christ’s sake are part of the reward which shall be given, together with the hundredfold, to those who follow Christ. For to suffer for Christ is a great gift of God, as the Apostle teaches (Phil. ii. 19).

But they understood not the word. That is to say, in what manner, and for what cause, Christ was to die; and how these words concerning His near approaching death agreed with what He had often told them, that His kingdom was at hand. For otherwise the Apostles understood and believed that Christ would die (see Matt xvii. 23), when they are said to have been sorry at this saying of Christ concerning His death. Unless you prefer to say that they were ignorant of the death of Christ, because they were in hesitation with respect to it on account of the different sayings of Christ, apparently inconsistent with one another, and that accordingly they inclined to the view which was the more pleasing to them. For it was this which they wished to be true. “For so lovers frame dreams for themselves." So they endeavoured to persuade themselves that these words of Christ concerning His death had some other hidden meaning, and that they were not to be taken literally, but mystically.

They were in the way, from Jericho, . . . and Jesus went before them, as with alacrity, affording Himself as a guide in the way to the frightened Apostles, who shrank from Jerusalem, because they knew that Jesus was there sought for by the princes to be put to death. Yea, a decree had been made to that effect by their great council, the Sanhedrim (John xi. 52). Whence it follows — 426 S. MARK, C. X. They were astonished, \ and followings were afraid Gr. 0 ou*ro, Le., they were astonished with great fear and dread. The imminent peril of death, says Bede, was the cause of their fear. They were amazed that Christ with so prompt and resolute a mind should bring Himself and His disciples into such open peril of death. They were afraid lest they might suffer and be put to death with Christ

And to lave onds neighbour as oneself is a greater thing than all holocausts and sacrifices. Holocausts were sacrifices in which the whole victim was burnt and sacrificed to God by fire. This is what God says, “ I will mercy and not sacrifice, and the knowledge of God more than holocausts” (Hosea vi 6)t This young man tacitly assents to the saying of Christ, and con- demns the scribes, who preferred sacrifices, which yielded profit to themselves, to mercy and the love of our neighbour. And this was why they bade children say to their parents, when they were in need, corban^ Le., oblation (see on Matt xv. 6). SIMULATED HOLINESS. 431

He began to fear and to be heavy : ixOafifiaoOai xai Afa fionft, i.e., to be affrighted and sore distressed. The Arabic is, to be very sorrowful and afraid.

Thou art not far from the kingdom of God. Thou art not far from the way of salvation, for the love of God and our neighbour is the pathway to heaven. Again it means, thou art not far from My Churchy by which, militant here on earth, we go to the Church triumphant in heaven. “ Still, as yet thou lackest faith to believe in Me as the Messiah, the Saviour of the world, and to obey My commands, so that thou mayest indeed become a Christian. And if thou wilt be perfect, leave all things and follow Me, as the Apostles have done.” When, then, He says, thou art not far, “He shows,” says Victor of Antioch, “that he was still at some distance, and that he ought to reach forward to that which was before, and seek diligently for the things that were yet wanting unto him.”

Abba Father: Gr. a/ 3 / 3 & 6 where Father is in the nominative, as Mark interprets the Syriac word A/ 3/3 by the Greek A-arijf ; or rather the nom. varjjf is put for the voc. irarcf. For by a mark of affection, with the deepest feeling of the heart, Christ repeated the word Abba, or Father. Wherefore the Syriac has ABBA. 437 Abba Abi , i.e., Father , My Father. The Arabic has O Father. S. Augustine (lib. de Consens. Evang. 1 . 4) thinks that Christ used both the Greek and the Syriac word ; and that He spoke precisely as Mark has it, namely, £/?/?& 6 Tarfy. For so the Apostle speaks, “In whom we cry, Abba Father” (Rom. viii. 15, Vulg.). “We must think,” says S. Augustine, “ that the Lord said ‘Abba Father' to intimate the mystery of His Church, which was to be gathered out of Jews and Gentiles.” And the Scholiast in S. Jerome says, “ He speaks in Hebrew and Greek, because there is no distinction between Jew and Greek.”

John answered Him , sayings Master , we saw one cast- ing out devils in Thy name, who followeth not us, and we forbade him. It is as though he said, “Have we done well or ill?" John asks this question not out of envy, as Calvin would have it, but out of love and zeal for the honour of Christ And it was occasioned by what He had said in the preceding verse, Whosoever shall receive one such little child in My name receiveth Me. As though he said, If he who receives a little one in Thy name receiveth Thy Father and Thyself, what must we think concerning him who works miracles in Thy name, and yet followeth not us, that is, is not Thy attendant and disciple, as we are ? “ Because," VOL. III. 2 D A 418 S. MARK. C. IX. says Cyril (in Catena in Luc. xi. 49), “ the Saviour had given powei to His Apostles to cast out unclean spirits, they thought that it had been conceded to none others save themselves to enjoy such dignity/ So Theophylact and Victor. Here observe that those who thus cast out devils in the name of Christ, and yet did not follow Him, were believers, but im- perfect ones, forasmuch as they shrank from the rugged poverty and renunciation of their goods, such as was the lot of the Apostles. They shrank from following Christ in His evangelical labours and His persecutions. Still they have some faith in Christ, by virtue of which they cast out devils. So S. Ambrose (in Luc. xL 49). And in so doing Christ wrought and co-operated with them, that His power and glory might be the more made manifest, which wrought such great things by means of those who were so imperfect, and, as it were, aliens. Observe, in the next place, that the Apostles did not forbid such people through hatred, but out of zeal for Christ, as though they were detracting from the glory of Christ and His ordinance, according to chap. iiL 15, where Christ gives to His Apostles only the power of casting out devils. But this zeal of theirs was indiscreet, especially because they had rashly, without consulting Christ, forbidden them. And Christ showed them that this was so for a double reason. The first is what He brings forward in the next verse. In a similar manner, when Joshua saw Eldad and Medad prophesying, he wished to forbid them, as if they were detracting from the glory of Moses, in that they had not received the spirit of prophecy from Moses. But Moses checked him by saying, “Enviest thou for my sake? Would that all the people were prophets, and that the Lord would put His Spirit upon them ! * (Num. xL 29). This is the Spirit of Christ, the spirit of love and of the Holy Ghost, which makes large the heart, and envieth none, but rejoices in all good things, by whomsoever and in what way soever they are wrought (see 1 Cor. xiil).

But Jesus said \ Do not forbid him, for there is no man that doth a miracle in My name, and can soon (Gr. rdya, i.e., THE TRUE CHRISTIAN SPIRIT. 419 easily) speak ill of Me . Do not hinder him in a good work, and one that honours Me ; because even if he does not follow Me, yet he is doing the self same thing which you do, that is to say, he is celebrating My name, and he is making it known to men by casting out devils. Wherefore he does nothing that is against My name, but rather propagates and glorifies it

Or be baptized with the baptism wherewith I am baptized. Christ calls His Passion a baptisms because He was to be evidently immersed and drowned in it, according to what David says of himself, but much more of Christ (Ps. Ixix. 12), “ Save me, O God ; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.”

Who love to walk in long robes, — stolis (Vulg.). The stola was an elegant garment, flowing down to the heels. Where- fore the Scribes wore it for the sake of ostentation.

The spirit indeed is wiUing : Syriac, willing and prompt.

For he that is not against you is for you. This man, therefore, is not your adversary, in that he does the same that you do. He stands on your side. He helps you; he does not oppose you.

For whosoever shall give you to drink a cup of water in My name , because you belong to Christ : Amen I say to you, he shall not lose his reward. This is Christ’s further reason to show why the man must not be forbidden to cast out devils. It is as though Christ said, “ If he who gives you a drink of water in My name, and for My sake, does well, and shall receive a reward from God, so likewise shall he who drives out devils in My name. For both the one and the other do a good work, and are profitable to their neighbours in regard and respect of Me. But the one confers so much the greater benefit than the other, by as much as the devil whom he drives out is more hurtful than the thirst which the other alleviates by a draught of water.” So Theophylact.

Who devour, Gr. 0# xanaMofrse, i.e., who altogether consume and lick up the houses of widows , both by reason of the sumptuous feasts which they ask of them, as well as by the gifts and money which they avariciously extort from them under the pretext of offering prayers for them. “When, therefore,” says Bede, “the hand is stretched out to the poor, it is wont to help prayer; but those men passed whole nights in prayer that they might take from the poor.” These shall receive greater judgment \ A severer sentence of God, and a heavier condemnation shall press upon the Scribes in the day of judgment, because by a pretence of probity they are aiming at wrong-doing; and being clothed in the garments of God, they are fighting on the devil's side. “ Simulated holiness,” says S. Chrysostom, “ is a double iniquity.”

And whosoever shall scandalize one of these little ones that believe in Me, it were better for him that a millstone were hanged about his neck, and he were cast into the sea. This is anti- thetical to the 36th verse. For Christ returns after the question interposed by John to what He had said concerning those who should receive a little child in His name. For as he who receives and cherishes the little ones who believe in Me, receives Myself and shall be rewarded by Me with eternal glory in heaven; so, on the other hand, whoso shall cause one of these little ones to offend, offendeth Me, and shall be by Me condemned to Gehenna.

Haiv the people cast money: as, brass (Vulg), i.e., all sorts of money, whether brass, silver, or gold. For the first money was made of brass ; hence all money was afterwards called brass, even when made of silver or gold. Into the treasury ; gazophylacium (Vulg.). For gaza is a Persian 432 S. MARK, C. XII. word, meaning riches ; and </>uXarre/> is to keep . This was a chest into which gifts were cast by the people, and kept for the service of the Temple, and for supporting the priests and the poor. Hence, also, the porch in which the chest was kept was called by the same name. Thus it is said in John viii. 20, “ These words spake Jesus in the treasury (gazophylacio ), teaching in the Temple." So Bede.

The hour is come : Arabic, the end, , i.e., of life, is present , and the hour is come.

And if thy hand scandalize thee, cut it off. For a scandal is so pernicious that it harms not only the doer but the sufferer of it Wherefore, if thou sufferest a scandal from thy 420 S. MARK, C. IX. hand, cut it off. That is, if any one, relative or friend, as useful and as dear to thee as thy hand, thy foot, thine eye, scandalize thee, that is, draw thee into sin, separate such an one from thy company, lest he drag thee with him into Gehenna.

Ye know that they who seem to rule over the Gentiles lord it over them. Gr. xaraxv^voven ahrw, Le:, dominate over them, or against them. For who seem, the Gr. is 0} doxeu>rcc, i.e., who please themselves , and rejoice in ruling. For none rule more imperiously and harshly than those who are delighted with ruling and commanding. Whence the Arabic translates, they who think themselves princes of the people are their lords, i.f., they exercise, as it were, a tyrannical domination over them.

A certain poor widow cast in two mites , which make a farthing, . Not as if one mite made a farthing, as Euthymius under- stands, relying on Matt. v. 26. But two mites were equivalent to one farthing, as is here clearly expressed. For a farthing was the fourth part of a little ass ; and ten small asses made a denarius. A mite was half a farthing.

Because it was the Parasceve , that is, the day before the Sabbath . The Greek is, which is the Prosabbatum. For Para- sceve is the same as Preparation. Friday was so called because food and things needful for the Sabbath were prepared upon it Hence it was called the Pro- Sabbath, />., the day before, or the vigil of the Sabbath. 442 S. MARK, C. XVL

Where their worm dieth not He quotes Isa. Ixvi. 24. Christ repeats this saying three times, that He may impress these dreadful worms and these fires upon us, that through horror of them we may avoid every scandal and every sin.

This poor widow hath cast in more than all. For although per se, and other things being equal, the greatest and best alms and oblations is that which is most, yet, per accidens, when other things are not equal, the greater alms is that which is offered with the greater devotion of charity and religion. For God does not so much regard the gift as the disposition of the giver. Again, the greater gift is not that which is of the greater value con- sidered in itself as that which is the greater and more difficult in respect of the giver. This widow, therefore, in giving a farthing, gave more than all, because she gave all that she had, although it was necessary for her life. And she would have given more if she had had more. For she trusted in God, that He in return would be more liberal to her, and provide for her necessity, according to the saying, “ Give God an egg, and receive a sheep.” Others truly gave of their abounding superfluities, as Christ here says. As Titus of Bostra says on Luke xxi. 3, “ With such magnanimity and devotion did she offer two mites, that is, all that she had, as if she counted her own life as nothing.” S. Paul gives the a priori reason (2 Cor. viii. 12), “If there be a ready mind, it is accepted according to what a man hath, not according to that which he hath not.” As Victor of Antioch says on this passage, “ For God does not so much consider the greatness of the gifts, as weigh the THE TRUE ESTIMATION OF GIFTS. 433 greatness and alacrity of the mind.” And Bede, “ He weighs not the substance, but the conscience of the offerers.” For, as S. Thomas says, inasmuch as the widow gave according to her ability, therefore it was the greater affection of charity which was valued in her. S. Ambrose thought the same (lib. 2, Offic. c. 30), “The two mites of that widow surpassed the offerings of the rich, because she gave all she had ; but they offered only a small portion of their abundance.” Whence he infers, “ The disposition therefore makes the offering poor or valuable, and sets their true price upon things.” vol. m. 2 1 434 & MARK, C. XIII.

Lead Him away carefully: Gr. i.e., securely , safely. Arab. Fear ye concerning Him; lest, that is, He glide away out of your hands, as He has done upon other occasions.

Bartimceus, the son of Timceus. This blind man, then, was called by a proper name, Bartimceus, i.e., the son of Timaeus, as Bartholomew is the same as son of Ptolemy. The same was called also by the same name as his father Timaeus. Timaeus was the name of that Pythagorean philosopher who wrote the life of Pythagoras. Moreover, Bartimaeus is interpreted by Pagnini in three ways (in Nom. Hebraicis). The first is from S. Jerome, to the effect that Bart maeus means the blind son, or the son of blindness. He says that it is a Syriac name, but corrupted from Barsemia, or Barsamceus. Bar is son, sernaia, blindness. The second opinion is, that it means the son of honour; as if compounded of the Syriac bar, a son, and the Gr. rt^n, honour . MEANING OF BAR-TIMASUS. 427 The third is, that it means the son of the admirer , or admirable com , or admirable purity . For this was what the blind man received from Christ. For being illuminated in body, he was far more illuminated in his soul For bar means mealy or wheats or purity , as well as son. Tamah is to admire . And followed Him in the way . Aforaliter: Says the Gloss, Let us consider the way in which He goeth, and follow Him by humility and labours. The way is that of which He saith, “I am the way, the truth, and the life.” This is “the narrow way,” which leads to the heights of Jerusalem and Bethany, to the Mount of Olives, which is the mount of light and consolation ; yea, which leads to Zion and the heavenly Jerusalem. The blind man there- fore sees and follows, for he who rightly understands the life of Christ ought to follow and imitate it by his works. 428 8. MARK, C. XL

One of them, namely, Peter. “ Mark does not mention Peter's name,” says Theophylact, “ that he may not seem to praise his teacher, Peter, for his greater zeal for Christ.”

For every one shall be salted with fire : and every victim shall be salted with salt 1st Franc. Lucas and Maldonatus understand the fire of hell, that Christ gives the reason of what He had just said, where their worm, See. The reason is, for every one, namely, such as are adjudged to Gehenna, shall be salted with fire, that is, shall be burnt and tormented with fire, but in such manner that by the same fire, as it were by salt, they shall be preserved incorrupt for everlasting torments. For salt possesses the properties both of burning and preserving. It burns and torments by burning; by its saltness it preserves from corruption. The fire of hell does the same thing, wherefore it is appropriately compared to salt. And every victim: and, that is, like as. As though He said, “ As every victim of God is wont to be seasoned with salt, accord- ing to the Law (Lev. il 13), so whosoever shall be adjudged to Gehenna shall be a victim, as it were, of the justice and vengeance of God for ever, and so shall be salted with fire unquenchable as with salt, that is, shall be burnt and tormented, and shall at the same time remain unconsumed in the fire.” So Isaiah teaches that the wicked shall in their torments be victims of God’s vengeance (xxxiv. 6; see also Ezek. xxxix. 17, and Jer. xlvi. 10). For the wicked are, as it were, victims immolated to the honour of God’s justice. This sense is very plain, apposite, and in accord- ance with the context. 2nd. Others refer the words more remotely to what Christ said in the 42nd and following verses about avoiding scandals, and that to do so a hand or a foot must be cut off. It would be as ON SCANDALS. 421 though He said, “Cut off from thee the person who is as dear and as necessary to thee as a hand or an eye, if he scandalize thee ; for every one who seeks to please God, and to offer himself to Him as a spiritual victim, must cut off from him, as by the fire of mortification, the man who causes him to offend, however dear he may be. He must, therefore, be salted by suffering tribula- tion, that is, he must be crucified and purified. He must be salted with the mystical salt of prudence, discretion, and evangelical wisdom, which teaches us that it is better to cut off our hand than to go into hell” There is an allusion to, or, indeed, in a mystical sense, a citation of Lev. ii. 13, “ Whatsoever thou shalt offer in sacrifice, thou shalt season with salt.” So Theophylact on this passage of S. Mark; Theodoret, Procopius, Bede, Radulphus, Ruperti, on Lev. ii., and Cyril (lib. 15, de Adorat.). Wherefore it is added, salt is good. Hear the Gloss, “ To be salted with fire is for the love of Christ to deny ourselves of those who are nearest to us, and as dear as a hand or an eye.” Hear also Bede, “The heart of the elect is the altar, the victims are good works, the salt is wisdom.” Christ opposes the fire of mortification to the fire of hell, and the salt to the undying worm. As though He said, “That ye may escape the fire and the worm of hell, which con cupiscence generates, be zealous for the fire of mortification and the salt of wisdom. For this shall take away the putridity of concupiscence, from which are generated the undying worms which shall be burned in the fire of hell” 3rd. By fire Bede understands charity and the Holy Spirit, and His gift of discretion, by which He guides us into all good. Lastly, the Scholiast in S. Jerome by salt understands also the fire of Purgatory. Hear what he says, “ The victim of the Lord is the human race, which in this life is seasoned with the season of wisdom, when the corruption of the blood, which is the source of putridity, that is, the mother of worms, is consumed, and after this life is tried by purgatorial fire.” Salt is good , Le., useful. “Ye, O ye Apostles, who have 422 S. MARK, C. IX. been chosen by Me to be the salt of the earthy are profitable to the world, that ye may season with your wisdom and evangelical doctrine all nations.” Hear the Scholiast, “It is a good thing to hear the Word of God; to season the heart with the salt of wisdom ; yea, to be salt, like the Apostles, to minister wisdom unto others.” Also Theophylact, “Salt preserves flesh; so the speech of a doctor prevents the unquenchable fire from being generated in carnal men.” But if the salt become unsavoury (the Gr. contains an elegant pun, a\c Le., saltless salt), wherewith (i.e., with what other salt) will ye season it f It is as if He said, “ If ye, O ye Apostles, who are the salt of the earth, lose this virtue of saltness, and become unsavoury and insipid, that through love or fear of men, through cupidity or ambition, ye fall away from My doctrine and an evangelical life, who shall restore you to your former wisdom, vigour, and sanctity ? ” Christ plays upon the word salt. For salt in Lev. ii. 13 is to be understood literally, but here it is to be taken mystically for wisdom, and metony- mically for the Apostles, who had in themselves this mystic salt Hear the Scholiast in S. Jerome, “Salt is savourless which loves the chief place, and which dares not either to rebuke or confess, loving the praise of men more than the praise of God.” Christ has a reference to Judas, who being corrupted by the love of money, and becoming unsavoury, lost his Apostleship, and did not hesitate to betray the Lord. Have salt in yourselves , Le., the salt of wisdom and a Christian life, as humility, charity, contempt of the world, but especially peace; as Christ adds, saying, And have peace among yourselves . “ Do not ambitiously contend among yourselves for the primacy, as ye have contended” (ver. 33), to which Christ refers. For such a contention will be a scandal to the whole world; and for that reason Christ subjoined what is said concerning the avoidance of scandal in verses 36 and 41. But if ye preserve peace and mutual concord, ye shall be for the edification of the whole world ; and being united one with another in the bond of charity, SALT. 423 ye will be invincible, and will draw all men to yourselves and Christ Therefore by peace the Interlinear understands love . And the Scholiast thus expounds, Have salt in yourselves , “ The love of one's neighbour tempers the salt of correction; and the salt of justice preserves love.” Have peace , &c. That is, let him who speaks eloquently greatly fear lest by his eloquence unity be broken. For, as Bede says, “ to have salt without peace is not a gift of virtue, but a proof of condemnation ; for the wiser any one is, the greater his sin if he fall” “For there are many,” says the Gloss, “that whilst greater knowledge lifts them up, it separates them from the society of others ; and the wiser they are, the more they fall from the virtue of concord.” Lastly, the Gloss thus expounds, Have salt in you , i.e. t have discretion : and have peace among yourselves . By wisdom and discretion peace is both acquired and preserved among men. For the prudent and discreet do nothing which may offend others and disturb peace. The same bear with the infirmities of others, while those who are impatient are angry, and strive with them. 424 S. MARK, C. X.

And a certain young man followed him having a linen doth cast round about his naked body ; and they laid hold on him. That is, he was clothed (amictus, Vulg.) with a linen vest over his naked body. It is plain, from the word amictus , that this piece of linen was a kind of linen garment, fitting the body, but so that it might easily be put on and off the back. This is also clear from Pollux, who calls the linen cloth « yfloXaw, Le., a veil, a cloak, a covering. You will ask who this young man was : ist S. Epiphanius (Hares. 78) and S. Jerome, or whoever the author is on Ps. xxxviii., think that he was James the Lord’s brother. 2nd. Bede and S. Chrysostom, S. Ambrose, S. Gregory, and Baronius think it was S. John; for he was a youth, and the youngest of the Apostles. But that it was neither John nor James, nor any of the Apostles, is plain from this, that Mark has just 438 3. MARK, C. XTV. before said, ver. 50, then all His disciples , meaning Apostles, forsook Him and fled. 3rd Theophylact and Euthymius think that the young man was some one from the house of John Mark, in which Christ had eaten the Passover. 4th. And more probably, Cajetan (in fentaculis) and others conjecture that this young man was a member or servant of a house adjacent to the garden, who, being awoke by the noise made by those who were apprehending Christ as they passed by, rose up from his bed, and ran to see what was being done. That he was a favourer or disciple of Christ appears from what Mark says, he followed Him . Wherefore also the officers laid hold of him, i.e., they wished to hold him by seizing his garment The Hebrew active verbs often signify commencement and effort

But he, casting off the linen cloth, fled from them naked. “As Joseph,” says the Scholiast, “left his garment in the hand of his immodest mistress, and fled from her naked.” Mark adds this incident in order to make it plain from this hasty flight of the young man how great was the trepidation about Christ, and how intense was the hatred and fury of the Jews against Christ, who even tried to seize a stranger who was following Him. Hence it is evident that far more would they have seized the Apostles, if they had not immediately fled away.

And the cock crew . Hear S. Chrysostom on S. Matt xxvl 70, “ Mark signifies that neither by the crow of the cock was he led to remember, nor did it keep him from denial.” Chrysostom adds, “ Mark only has written thus, most accurately detailing the gracious care of the Master for His disciple, and Peter's weakness. Wherefore we ought especially to admire him, because he not only did not hide his master’s fault, but wrote the account of it in greater detail than the others, for this very reason that he was Peter’s disciple.”

For thou art also a Galilaan. That is, by speaking in the idiom of the Galilseans thou showest thyself to be a Galilaean The Arabic adds, And thy speech is similar to their speech. PETER’S TEARS. 439

And he began to weep: Gr. ?#cX«jc, i.e,, literally, adding he was weeping ; which you may translate, 1st, he began to weep; 2nd, he added to weep , i.e., “he began to weep very violently,” says Theophylact. The Arabic is, and he betook himself to tears, not in the court before the Jews, that he might not betray himself to them, but when he was alone, having gone out of it as appears from S. Matt. xxvi. 75. 44 o & MARK, C. XV.