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Pseudo-Chrys., 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.
Bede: 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-Jerome: 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.
14. Now after that John was put in prison, Jesus came into Galilee, preaching the Gospel of the
kingdom of God,
15. And saying, "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe
the Gospel."
Pseudo-Chrys., Vict. Ant. e Cat. in 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.
Theophylact: 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-Chrys., 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.
Bede: 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. [p. 20]
Pseudo-Jerome: When the shadow ceases, the truth comes on; first, John in prison, the Law in
Judaea; 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.
Bede: 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]
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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-Chrys., vict. Ant. Cat. in Marc.: Since then the time was fulfilled, "when the fulness of
times 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."
Origen, in Matt., tom. x, 14: But the kingdom of God is essentially the same as the kingdom of
heaven, though they differ in idea. [ed. note: see Origen, de Orat. 25, 26 in Matt. t 12.14 (?)]
For by the kingdom of God is to be understood that in which God reigns; 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
confirmation [ed. note: By 'confirmation,' seems to be meant the perfecting of spiritual natures;
see Thomas Aq., Summa Theologica, part 1, Q62, Art 1. It answers to (greek word) as used by
St. Basil; de Sp. S 16] of those who put on the likeness of things [p. 21] above, which are
signified by the heavens. [ed. note: "Coeli" is commonly interpreted of the Angels, by the
Fathers.]
For it is clear [ed. note: see Chrys., in Matt., Hom. 19 in c. 6,9] enough that the kingdom of God is
confined neither by place nor by time.
Theophylact: Or else, the Lord means that the time of the Law is complete; 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-Jerome: 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.
Bede: "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.
16. Now as He walked by the sea of Galilee, He saw Simon, and Andrew his brother, casting a
net into the sea; for they were fishers.
17. And Jesus said unto them, "Come ye after Me, and I will make you to become fishers of
men."
18. And straightway they forsook their nets, and followed Him.
19. And when He had gone a little farther thence, He saw James, the son of Zebedee, and John,
his brother, who also were in the ship mending their nets.
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20. And straightway He called them: and they [p. 22] left their father Zebedee in the ship with the
hired servants, and went after Him.
Gloss.: 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."
Theophylact: As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner,
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