THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MARK
Haydock Commentary
PREFACE.
St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Irenæus, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ’s resurrection, hær. 51, chap. v. p. 528. — The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: —
———-Omnia Græcè;
Cum sit turpe magis nostris nescire Latinè.—Juvenal, Satyr vi.
The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome’s version. — St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow’s two mites, and Christ’s appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew … But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew’s gospel. In his narrative he is concise, and he writes with a most pleasing simplicity and elegance.
It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.
Cornelius a Lapide Commentary
COMMENTARY
upon
THE GOSPEL OF S. MARK.
_______o_______
INTRODUCTION
MARK,” says S. Jerome in his Catalogue of Ecclesiastical Writers, “was a disciple and interpreter of S. Peter. At the request of the brethren at Rome, he wrote a short Gospel, based upon what he had heard S. Peter relate. This, when Peter had heard, he approved of, and sanctioned its being read in the Church.” Shortly afterwards, S. Jerome proceeds to say, “Mark took his Gospel, which he had compiled, and went to Egypt. He first preached Christ at Alexandria, and founded a Church there, which possessed such great purity of doctrine and life that it influenced all followers of Christ by its example. In short, Philo, the most eloquent of the Jews, beholding the primitive Church of Alexandria, as yet Judaizing, wrote a book upon its peculiarities, as it were in praise of his own people. And similarly as S. Luke records that at Jerusalem those who believed had all things common, so has Philo preserved the memory of what he saw at Alexandria under S. Mark as the teacher of the Christians. He died in the eighth year of Nero, and was buried at Alexandria. Anianus succeeded him.”
Clement of Alexandria (Strom. l vi.) and Papias of Hierapolis attest the same things; so does Eusebius (H. E. ii. 15), who adds that S. Peter confirmed S. Mark’s Gospel, and delivered it to be read for all time in the Churches. S. Athanasius (Synops. sub fin.) and S. Epiphanius (Hæres. 51) say the same. Wherefore Tertullian (l. iv. cont. Marcion) attributes the Gospel of S. Mark to S. Peter, because, as S. Jerome says, “it was compiled from what S. Peter related, Mark being the writer.” The same S. Jerome, or whoever is the author of the preface to his Commentary on S. Mark, says, “After Matthew soweth Mark, He, I say, who roareth as a lion, who flieth as an eagle, who learneth as a man, who sacrificeth as a priest, who watereth as a river, who flourisheth as a field, who fermenteth as wine. For Christ who is spoken of is man by being born, is a calf by dying, a lion by rising again, an eagle by ascending into heaven.”
For this cause the cherubim of Ezek. i. and the Apocalypse, which have four faces, signify the four Evangelists. For the face of a man denotes Matthew, who relates the works of Christ’s humanity; the face of an eagle, John, who speaks of the divinity of Christ; the face of an ox denotes Luke, who begins with the priesthood of Zacharias; and the face of a lion designates Mark, because he begins his Gospel from the loud roaring of John the Baptist, as it were of a lion. For these four have drawn the chariot of the glory of God, the chariot of the Gospel, through the whole world, and have subdued all nations to Him, that He may triumph.
The name Mark happily agrees with this symbolism, whether we derive it from the Hebrew or from Latin. For Mark in Hebrew, says Pagninus (in inteterpret. Heb. nomin.), means the same as smoothed, polished, cleansed from rust. It is derived from מרק, marak, to clean, to Polish. As Jeremiah (xlvi. 4) says, “Stand in the helmets, polish the lances;” where for polish the Heb. has מרקו, mircu, polish ye. Thus S. Mark polished the lance of his Gospel and preaching, that it, like a lion, might subdue the Egyptians and other nations to Christ. But S. Isidore (1. vii. Origen, c. 9) says, “Mark means high in commandment” (but I know not from what root), that is to say, on account of the Gospel of the Most High, which he preached. Again, the Heb. of Mark may be, as it were, מר כום, mar cos, or the Lord of the Chalice, that is to say, of suffering and martyrdom.
But in Latin, Carolus Signonius (de Nom. Roman.) says, “He is called Marcus who is born in the month of March.” But Isidore says Mark means a strong hammer, Marcellus is a moderate-sized hammer, and Maculus a litle one. Thus S. Mark was a mighty and strong hammer, breaking in pieces the rock, i.e., bruising with compunction the strong hearts of the Gentiles, and moving them to repentance and a Christian life. Mark, then, and Marcellus are the same as, Martellus, a hammer. So Charles, the grandfather of Charlemagne, was called Charles Martel, because of his warlike prowess, by which he crushed a host of 300,000 Saracens. Or Marcus may be taken to be the same as Martius, a sort of heavenly Mars. The Marcian gens at Rome, an ancient patrician family, was so called from Ancus Marcius, the fourth king of Rome. King Ancus was called the sacrificial, because he restored worship which had fallen into decay, or had been improperly performed.
How religious and brave S. Mark was appears from the institution of the Essæi,* who were the first religious, and the prototypes of all religious, of whose wondrous sanctity more anon.
Lastly, the Romans used to give the prænomen Marcus to first-born sons. Marcus Tullius Cicero was so called because he was a first-born son. Thus Mark was a first-born son, and singularly beloved of S. Peter. Thus he speaks of him as Marcus, my son (1 Pet. v.). For he as a son had drunk of S. Peter’s spirit, and was an express image of the wisdom and holiness of S. Peter.
You will ask, Of what country, who, and what was S. Mark? I answer. 1. That he was of the Hebrew nation, and of the tribe of Levi. Bede adds that he was a priest, of the family of Aaron.
2. Theophilus, Victor of Antioch, and Euthymius think that this Mark was the same as John Mark, who was nephew of Barnabas, and who journeyed with him and S. Paul to preach the Gospel to the Gentiles, the same S. Mark as he to whom S. Paul refers in his Epistle to Philemon, and Col. iv., and 2 Tim. iv. But I say that this Mark was a different person from John Mark, for at the same time that John Mark was with Paul and Barnabas in Greece, this Mark was with S. Peter at Rome, and was sent by him to preach first at Aquileia, and afterwards at Alexandria.
3. Origen (lib. de Recta Fide), S. Epiphanius (Hæres. 51), and Dorotheus (in Synops.) think that Mark was one of Christ’s seventy-two disciples. But the contrary, namely, that he was converted and baptized by S. Peter after Christ’s death, is more probable. For he calls him his (spiritual) son (1 Pet. v. 13), “The Church which is at Babylon saluteth you; and so doth Marcus my son.” So S. Jerome, Eusebius (H. E. vii. 14), &c., who say that S. Mark was a disciple and companion of S. Peter.
4. S. Austin (l. 1, de Cons. Evang. c. 2) calls Mark the abbreviator of Matthew, not because he made a compendium of his Gospel, as some say, but because he often relates more briefly, as he had received them from S. Peter, the things which Matthew records at greater length. I said “often,” for occasionally Mark relates events in the life of Christ more fully than Matthew does, as is plain from the account of Peter’s denial. Some things also he unfolds with greater clearness than Matthew. Mark is fuller in narrative than Matthew, but has less of Christ’s doctrine. Mark’s, therefore, is an independent Gospel. Whence the Arabic prefixes the following title to his Gospel:—In the name of the Father and of the Son, and of the Holy Ghost, One God, the Gospel of the Father, Patriarch, Apostle, S. Mar (i.e., Lord) Mark the Evangelist.
5. Mark wrote this Gospel A.D. 45, in the third year of the reign of Claudius, as Eusebius says (in Chron.), shortly before he went to Alexandria, where he governed for nineteen years the Church which he there founded. His disciples were so excellent that they were called Essæi, that is, holy and pious. For they, as the first religious, lived in such purity and holiness as to become the admiration of the whole world, and afforded a mirror of perfection to all other Churches. Hence S. Jerome and Cassian call S. Mark the chief and founder of the Cœnobites. See what I have said concerning the Essæi in Acts v. 2.
Moreover, S. Mark founded the first Christian school at Alexandria, from which so many holy doctors, bishops, and martyrs proceeded. This school of Alexandria wonderfully flourished under the Emperor Commodus, A.D. 180, when Pantænus presided over it. Pantænus was succeeded by Clement, Clement by Origen.
Finally, S. Mark added to the laurels of an Apostle, Doctor, and Evangelist the crown of martyrdom. In the Roman Martyrology for the 25th of April we read concerning him thus, “At Alexandria, the natal day of B. Mark the Evangelist, he, for the faith of Christ, being stretched and bound with cords, was dragged over the rocks, and grievously tormented. Afterwards, being shut up in prison, he was first comforted by an angelic vision, and at last by the appearance of the Lord Himself, by whom he was called to the heavenly kingdom in the eighth year of Nero.” The body of S. Mark was translated by merchants from Alexandria to Venice, A.D. 827. There it is cherished with the utmost veneration, insomuch that the Senate have adopted as their insignia a lion, the emblem of S. Mark; and when they issue any command, they call it the mandate of S. Mark.
You will ask, secondly, in what language Mark wrote his Gospel,—in Latin or Greek? Many think he wrote it in Latin. And the reason seems plain. For Mark wrote at Rome for the Romans; therefore, say they, he must have written in the Latin tongue. For the Romans did not understand Greek (as Baronius abundantly proves) in A.D. 45. For although S. Chrysostom on Mark asserts that he wrote his Gospel at Alexandria, yet S. Jerome, Eusebius, Clement, and other Fathers declare, passim, that he wrote it at Rome. And the author of that Commentary upon S. Mark was not S. Chrysostom, as I will prove hereafter. So the Syriac version, which at the end of S. Mark’s Gospel adds expressly, “Here endeth the holy Gospel, the Gospel of Mark, which he spake and preached at Rome, in the Roman language.” S. Gregory Nazianzen, in the poem in which he gives a catalogue of Holy Scripture, thus assigns the Evangelists to languages and nations,—
“The wonders of Christ for the Hebrews S. Matthew did write;
S. Mark for Westerns; for Greeks S. Luke in learning bright;
For all S. John, who soared aloft with heavenly sight.”
On the other hand, S. Jerome affirms expressly, in the preface to the Gospel, that Mark wrote in Greek. “I am speaking,” he says, “of the New Testament, which, without doubt, was written in Greek, with the exception of the Apostle Matthew, who first in Judæa published the Gospel of Christ in Hebrew.” And he adds that he for this reason, at the command of Pope Damasus, corrected the ancient Latin Vulgate version of the New Testament, and therefore of S. Mark’s Gospel, in accordance with the Greek original. S. Augustine teaches us the same thing: “Matthew is said to have written in Hebrew, all the rest in Greek.” The same was the common opinion of ancient and modern writers.
Reason favours the same view. For S. Mark wrote his Gospel when he was about to pass to Alexandria, that he might preach it there. But the inhabitants of Alexandria spoke at that time the Greek language. For Alexandria was founded, and its name given, by Alexander the Great. SS. Athanasius and Cyril, Theophilus, Clement of Alexandria, and the rest wrote in Greek. Again, Mark was more skilled in Greek than he was in Latin. Wherefore, also, the Greek text of his Gospel is more polished and elegant than the Latin. For the Jews, who were neighbours of Greek-speaking countries, and subjects of Alexander the Great and his successors, learned thoroughly the Greek language, but not so the Latin, as being far distant from Latin-speaking countries. Moreover, the Greek language was then very widely diffused, as Cicero says. For this reason the Romans, especially the patricians and the wealthier sort of people, were skilled in Greek. Indeed, they sent their sons to Athens that they might be thoroughly grounded in Grecian wisdom and eloquence. And Mark wrote this Gospel not for the Roman plebeians, but for patricians and nobles, for such persons as S. Clement, S. Pudens. Listen to Clement of Alexandria (tom. 6, in Biblioth. Patr. in Edit. Parisiensi.), “Mark, the follower of Peter, when Peter was preaching the Gospel publicly at Rome, in the presence of certain knights of Cæsar’s household, and was advancing many testimonies about Christ, being requested by them, wrote from the things which were spoken by Peter a Gospel, which is called that according to Mark.” In like manner S. Paul wrote his Epistle to the Romans in Greek, as I have shown in my preface to that Epistle.
Lastly, S. Mark was present with S. Peter at Antioch, where the disciples of Christ were first called Christians. And at Antioch Greek was spoken. Hence Greek was more familiar to Mark than Latin, and it is possible that Greek was his mother tongue. For although the Apostles and primitive believers received the gift of tongues from the Holy Spirit, yet they received it for sufficiency, not for elegance, and so they spoke each their own vernacular better and more elegantly.
You will reconcile both opinions if you say that Mark wrote his Gospel both in Greek and Latin, as Genebrard thinks, and our Barradi (tom. 1, l. c. 19) and Possevin. Hear Peter Natalis (in Cat. Sanct. l. 4, c. 86), “Peter sent Mark to Aquileia as its first bishop. There he wrote again his Gospel in Greek, which he had previously written in Latin at Rome, which Gospel, together with the ivory chair in which he sat to write it, is still shown in the church of Aquileia.”
Further, some imagine that the Latin original of Mark has perished through the injuries of time, as the Hebrew Gospel of Matthew has perished. But it is difficult to believe so. For how would the Roman Church, so faithful to her trust, and so careful a guardian of the sacred writings, and especially in those early ages from Mark to Constantine, when it was so ardent and constant in zeal for religion, have suffered so great a treasure committed to her to he lost? Surely she who kept so faithfully what pertained to others did not lose her own. What, did so many copies of the Gospel of S. Mark, which noble Romans and other Italians, converted to Christ by SS. Peter and Paul, would emulously cause to be transcribed, perish to a single copy, so that not even one has survived? Wherefore we shall say, with greater probability, that Mark, for the reasons already assigned, wrote originally in Greek, but immediately afterwards, either by himself or by some other translator, rendered the Greek into Latin, and delivered both to the Romans, in a similar way to S. Paul, who wrote his Epistle to the Romans in Greek, but sent the same to them translated into Latin by Tertius, his scribe and interpreter. The reasons are—1st Because SS. Jerome and Austin affirm that Mark wrote in Greek, not in Latin. 2nd Because, as Bellarmine has rightly perceived (de Script. Eccles. in Marc.), it is evident, from a collation of the Greek and Latin texts, that the Old Latin and the Vulgate editions, both of Matthew and Mark, have been translated from the Greek. This is proved by Franc. Lucas by many examples. To these you may add that the Latin translator of Mark Grecized, as when he says (ii. 2) et convenerunt multi, ita ut non caperet neque ad januam, words which are obscurely translated into Latin from the Greek, which reads clearly and elegantly, ώστε μηκέτι χωζείν μηδὲ τὰ πζὸς τὴν θύραν, ie., so that not even the places about the door could contain the crowd. Again, in iv. 10, the Vulgate has, et cum esset singularis, whilst the Greek is plain, καταμόνας, i.e., alone. Also vii. 17, 18, 20, Quæ de homine exeunt, illa communicant hominem, the Gr. κοινοί, i.e., make a man common or unclean, is clear. For the Hebrews call common unclean things, that is, things which all, even the impure, use promiscuously and in common. So, again, in chap. i. 47, διαφημίζειν, is translated verbally, diffamare, to make known abroad. Again, προσάββατον is rendered ante sabbatum, i.e., the day before the Sabbath.
The original of the Gospel of S. Mark is religiously preserved at Venice, but the letters are so corroded and worn away by age that they cannot be deciphered. When I was inquiring about the matter at Rome, several reliable persons, who had carefully investigated the subject, wrote to me to this effect, that the following is the tradition among the Venetians. They say that this Gospel was written by S. Mark at Aquileia, and left by him there, and that it was brought from thence to Venice. For when Attila took Aquileia after a three years’ siege, and destroyed it, many of the inhabitants fled to the marshes bordering on the Adriatic, and there, in a marvellous manner, laid the foundations of Venice, A.D. 452. Moreover, a trustworthy man, a canon of S. Mark’s at Venice, who has the custody of this relic, and is therefore an eye-witness, wrote to me in answer to my inquiries, within the last few days, that this autograph of S. Mark is written in Greek, and was brought from Aquileia to Venice A.D. 1472.
Pagnini has written a dissertation on this question, dedicated to the Grand Duke of Tuscany, in which he maintains that S. Mark in the first instance wrote his Gospel in Latin at Rome, and afterwards in Greek at Aquileia, but that the Latin has been lost, since the present Latin of S. Mark is a translation from the Greek. He cites many passages which go to prove the great prevalence of Greek at Rome in those times. He also cites Damasus as saying, (lib. de Vit. Pont.) in the Life of S. Peter, that the Evangelists wrote in Latin (mentioning Mark), in Greek, and Hebrew. But it is well known that this work is not by Damasus, but by Anastasius, the librarian. What Pagnini adds, that S. Peter preached to the Romans in Greek, and that S. Mark, as his interpreter, rendered his words into Latin, cannot be considered worthy of credit. Besides, the duty of an interpreter was different from this, as I have shown on 1 Cor. xii. 10.
The Syrians, as Fabricius tells us in the preface to his Syriac New Testament, assert that Mark wrote in Latin. They also say that the same Mark translated not only his own Gospel into his Galilean or Syriac mother tongue, but all the other books of the New Testament.
But it is difficult to believe this. For there is no mention of such a translation by Clement of Alexandria, or Origen, Eusebius, Athanasius, Epiphanius, Cyril, Theodoret, S. Jerome, or other Fathers, who either were Syrians, or who lived in Syria and Egypt, and treated carefully the subject of the various editions and translations of the Holy Scriptures. Therefore this Syriac translation of the New Testament seems to have been made later than S. Mark’s time.
Lastly, S. Mark’s Gospel has always been reckoned amongst the canonical Scriptures, with the exception of the last chapter, doubts about which were formerly entertained by some, as S. Jerome testifies (Ep. 150, ad Hedib. q. 3), because it contained certain things which savoured of Manichæism, which S. Jerome recites (lib. 2, cont. Pelag.). The words were these, “And they were satisfied, saying, Substance is that world of iniquity and unbelief, which suffereth not through wicked spirits the true power of God to be apprehended: therefore now call back thy righteousness.” But these words have been since removed.
Observe Mark’s whole strength is given to narration, and does not care for the order in which things were done. Hence he places events which were done afterwards before some which were prior to them in order of time, and vice versa. Hear S. Jerome (Introd. to S. Matt.), “Second, Mark, the interpreter of the Apostle Peter, who indeed had not himself seen the Lord, the Saviour, but had heard his master’s preaching, related according to the truth of the things which were done, rather than the order in which they were done.”
There is extant a second volume of S. Chrysostom’s Commentary upon S. Mark, which, although not devoid of genius, learning, and piety, nevertheless seems to be wanting in the style, spirit, and subtlety of S. Chrysostom. Hence Bellarmine says that it is undoubtedly not the work of that Saint, but of a certain simple monk, who expounded the Gospel to his brethren.
Victor of Antioch, an ancient author, wrote especially upon S. Mark, whom one Theodore Peltanus has translated out of Greek into Latin.
The author of the Commentary or Scholiast upon S. Mark in the works of S. Jerome is not S. Jerome himself, for he shows himself to be unskilled both in Greek and Hebrew.
Here only a few things occur to be noted, because most have been spoken of in S. Matthew. There the reader will find them annotated. Here, therefore, I shall be brief.
*The Christian Essenes of Alexandria.(Trans.)
The Catena Aurea of St Thomas Aquinas
Prooemium ————– Prologue
Deus meus factus est fortitudo mea, et dixit: parum est ut sis mihi servus ad suscitandas tribus Iacob, et faeces Israel convertendas. Dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae.
My God has been my strength. He says: It is too little for you to be my servant, to restore the tribes of Jacob and bring back the survivors of Israel; I shall make you a light to the nations, so that my salvation may reach the remotest parts of the earth. (Is 49:5-6)
Glossa: Vocationem gentium et causam salutis earum Isaias propheta manifesto praenuntiat oraculo, dicens Deus meus factus est fortitudo mea, et cetera.
Gloss: Isaiah foretold the calling of the gentiles and the cause of their salvation, saying: My God has been my strength etc.
Hieronymus super Isaiam: In quibus verbis ostenditur Christum appellari servum, inquantum est formatus ex utero; nam ante verba ista praemittitur: haec dicit dominus, formans me ex utero servum sibi. Fuerat siquidem voluntas patris, ut pessimi vinitores missum susciperent filium; unde de ipsis Christus ad discipulos loquitur: in viam gentium ne abieritis; sed ite magis ad oves perditas domus Israel. Quia igitur Israel non est reductus ad Deum, propterea Dei filius loquitur Iudaeis non credentibus, dicens Deus meus factus est fortitudo mea: qui et consolatus est me super abiectione populi mei, et dixit: parum est si servias mihi ad suscitandas tribus Iacob, quae suo vitio corruerunt, et ad faeces, sive reliquias, Israel convertendas; pro illis enim dedi te in lucem gentium omnium, ut illumines universum mundum, et salutem meam, per quam homines salvi fiunt, usque ad extrema terrae facias pervenire.
Jerome on Isaiah: These words show that Christ is called a servant, in that he was formed from a womb. For, before these words, it is said: Thus says the Lord, forming me from the womb as his servant. It was the will of the Father that the very wicked vine dressers should receive the son who was sent. So Christ is telling his disciples about them: Do not go the way of the gentiles; go rather to the lost sheep of the house of Israel. Because Israel was not subject to God, therefore, the Son of God speaks to the unbelieving Jews, saying that My God has been my strength, and he consoled me over my people’s rejecting me. He saidj: It is not so important for you to serve me in resuscitating the tribes of Jacob who crashed by their wickedness, and to convert the remnant of Israel. In their place, I set you as a light for all nations, to enlighten the whole world, and make my salvation, which is for humanity’s salvation, reach the ends of the earth.
Glossa: Ex praemissis igitur verbis duo possumus colligere: quorum primum est divina virtus, quae fuit in Christo, ex qua efficax fuit ad gentium illuminationem; quia dicitur Deus meus factus est fortitudo mea. Deus igitur erat in Christo mundum reconcilians sibi, ut apostolus, dicit; unde et Evangelium, per quod credentes salvantur, virtus Dei est in salutem omni credenti, ut idem apostolus dicit. Secundum autem est illuminatio gentium et salus mundi ex dispositione patris per Christum completa: quia dicitur dedi te in lucem gentium: unde post resurrectionem suam dominus ut dispositionem patris impleret, ad praedicandum discipulos misit, dicens: docete omnes gentes, quorum quidam ad praedicandum Iudaeis, quidam ad praedicandum gentibus ministerium acceperunt. Quia vero Evangelium oportuit non solum praedicari propter praesentes, sed etiam scribi propter futuros, eadem distinctio est in scriptoribus Evangelii observata; nam Matthaeus Iudaeis Evangelium Hebraico sermone scripsit; Marcus autem primus Evangelium scripsit in gentibus.
Gloss: We can make two conclusions from the preceding words: The first is that the divine power, which was in Christ, was capable of enlightening the nations —where it is said: My God is my strength. For God, as the Apostle said, was in Christ reconciling the world to himself. Therefore, the Gospel, by which believers are saved, is the power of God for the salvation of every believer, as the same Apostle says. The second is the enlightenment of the nations and the salvation of the world effected, by the disposition of the Father, through Christ —where it is said: I placed you as a light for the nations. Thus after his resurrection, to fulfil the disposition of the Father, the Lord sent the disciples to preach, saying: Teach all nations. Some of them took the ministry of preaching to the Jews, others that of preaching to the gentiles. Because the Gospel had not only to be preached to those of that time, but also to be written for future generations, the same distinction is found in the writers of the Gospel. For Matthew wrote in Hebrew for the Jews, Mark was the first to write the Gospel for the gentiles.
Eusebius in Eccl. Hist: Cum enim Romanae urbi clarum verbi Dei lumen fuisset exortum, sermo veritatis et lucis, qui per Petrum praedicabatur, universorum mentes placido illustravit auditu; ita ut quotidie audientibus eum nulla unquam satietas fieret: unde neque eis auditio sola sufficiebat; sed Marcum discipulum eius omnibus precibus exorant, ut ea quae ille verbo praedicabat, ad perpetuam eorum commonitionem habendam Scripturae traderet, quo domi forisque in huiusmodi verbi meditationibus permanerent; nec prius ab obsecrando desistunt quam quae oraverant, impetrarent: et haec fuit causa scribendi Evangelium secundum Marcum. Petrus vero ut per spiritum sanctum religioso se comperit furto spoliatum, delectatus est, fidem eorum per hoc devotionemque considerans; factumque confirmavit et in perpetuum legendam Scripturam Ecclesiis tradidit.
Eusebius, Ecclesiastical History: Since the clear light of the word of God rose on the city of Rome, the story of truth and light, which was preached by Peter, instructed the minds of all by its pleasing sound. Thus every day those who heard it never heard enough. It was not enough just to hear it, but they begged the disciple Mark to put into writing what Peter preached orally, to have a perpetual record of it, which they could always meditate both at home and outside. They did not give up pressing him, until they got what they asked for. This was what led to the writing of the Gospel according to Mark. Peter, who by the Holy Spirit found himself subjected to a religious theft, was delighted, considering their faith and devotion. So he ratified what was done, and bequeathed this to the churches as Scripture to be read forever.
Hieronymus super Marcum: Principium autem a perfectioris aetatis Christi praedicatione inchoat, nec laborat in nativitate infantuli qui loquitur de perfectione filii Dei.
Jerome on Mark: The Gospel begins from the preaching of Christ as an adult. It does not concern itself with the birth of the little chile, since it speaks of the perfection of the Son of God.
Chrysostomus: Compendiosam autem ac brevem narrationem facit, in quo magistrum imitatus est, scilicet Petrum, brevitati studentem.
Chrysostom: His narration is a short summary, wherein he imitates his master, Peter, who always tried to be brief.
Augustinus de Cons. Evang: Unde Matthaeus qui regiam Christi personam narrandam susceperat, habuit Marcum sibi tamquam comitem et abbreviatorem adiunctum, qui sua vestigia quodammodo sequeretur: regum enim est non esse sine comitum obsequio. Sacerdos autem quoniam in sancta sanctorum solus intrabat, propterea Lucas, cuius circa sacerdotium Christi erat intentio, non habuit tamquam socium obsequentem, qui suam narrationem quodammodo breviaret.
Augustine, Consistency of the Gospels: Matthew, who described the royal person of Christ, had Mark as an associate and summarizer. In this respect he followed his example, for kings are never without assistants who wait on them. But since a priest enters the Holy of Holies alone, Luke, who was concerned with the priesthood of Christ, did not have an assistant to summarize his narration.
Beda: Notandum est etiam, quod Evangelistae sancti diversum narrationis suae primordium, singuli diversum statuere terminum. Matthaeus namque a nativitate dominica exordium sumens, ad tempus usque dominicae resurrectionis seriem suae narrationis perduxit; Marcus ab initio evangelicae praedicationis incipiens, pervenit usque ad tempus ascensionis domini et praedicationis discipulorum eius cunctis gentibus per orbem; Lucas autem a nativitate praecursoris inchoans Evangelium, terminavit in ascensione dominica; Ioannes ab aeternitate verbi Dei principium sumens, usque ad tempus dominicae resurrectionis evangelizando pertingit.
Bede: Note that the Holy Evangelists had different beginnings of their story, and different endings. Matthew started from the birth of the Lord and continued until the resurrection. Mark started with the beginning of the evangelical preaching and reached the ascension of the Lord and the preaching of the disciples to all nations of the world. Luke began from the birth of the Precursor, and ended with the Lord’s ascension. John began with the eternity of the Word of God, and continued his preaching up to the time of the Lord’s resurrection.
Ambrosius super Lucam: Quia igitur Marcus a potentiae coeperat expressione divinae, recte sub leonis imagine figuratur.
Ambrose, on Luke: Because Mark began with the manifestation of divine power, he is rightly depicted as a lion.
Remigius super Marcum: Per leonem etiam signatur Marcus: quia sicut leo terribilem vocem in deserto emittit, sic Marcus a voce in deserto incepit, dicens: vox clamantis in deserto.
Remigius, on Mark: The lion designates Mark, because, as the lion lets out a terrible cry in the desert, so Mark began with a voice in the desert, saying: The voice of one crying in the desert.
Augustinus de Cons. Evang: Quamvis et de figura aliter dici possit. Marcus enim qui neque stirpem regiam ut Matthaeus, ob hoc per leonem significatus, neque sacerdotalem ut Lucas signatus per vitulum, vel cognationem vel consecrationem narrare voluit; et tamen in eis versatus ostenditur quae homo Christus operatus est, per hominis figuram in illis quatuor animalibus signatus videtur.
Augustine, on the Consistency of the Gospels: Yet another explanation is possible. For Mark, unlike Matthew who gave a royal genealogy, is depicted as a lion. Nor did he describe his priesthood, as Luke did, who is depicted as a bull. Nor did he narrate his relatives or consecration, but was concerned with what Christ did as a man; therefore he seems to deserve the figure of a man, among those four animals.
Theophylactus (in Evang. Marci): Vel Evangelium secundum Marcum aquila innuit: a prophetia enim Ioannis incepit. Prophetia vero acute quae a longe sunt, speculatur ut aquila. Catena in Mc., cap. 1 l. 1
Theophylactus, on Mark: Or the eagle fits the Gospel according to Mark , because it begins with the prophecy of John. But prophecy sees sharply what is far away, like an eagle.