Mark 1:14

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.

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.

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.

wherefore there follows, "Preaching the Gospel, &c." For when the Law ceases, the Gospel arises in its steps.

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.

Let no one, however, suppose that the putting of John in prison took place immediately after the forty days" temptation and the fast of the Lord; for whosoever reads the Gospel of John will find, that the Lord taught many things before the putting of John in prison, and also did many miracles; for you have in his Gospel, "This beginning of miracles did Jesus;" [John 2:11] and afterwards, "for John was not yet cast into prison." [John 3:24] Now it is said that when John read the books of Matthew, Mark, and Luke, he approved indeed the text of the history, and affirmed that they had spoken truth, but said that they had composed the history of only one year after John was cast into prison, in which year also he suffered. Passing over then the year of which the transactions had been published by the three others, he related the events of the former period, before John was cast into prison. When therefore Mark had said that "Jesus came into Galilee, preaching the Gospel of the kingdom," he subjoins, "saying, Since the time is fulfilled, &c."

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."

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 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.

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."

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.

"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.

The numbers which are recorded in the book of that name obtained a place in Scripture in accordance with some principle which determines their proportion to each thing. We ought therefore to enquire whether the book of Moses which is called Numbers teaches us, should we be able to trace it out, in some special way, the principle with regard to this matter. This remark I make to you at the outset of my tenth book, for in many passages of Scripture I have observed the number ten to have a peculiar privilege, and you may consider carefully whether the hope is justified that this volume will bring you from God some special benefit. That this may prove to be the case, we will seek to yield ourselves as fully as we can to God, who loves to bestow His choicest gifts. …

But Heracleon, dealing with the words, “After this He went down to Capernaum,” declares that they indicate the introduction of another transaction, and that the word “went down” is not without significance. “Capernaum,” he says, “means these farthest-out parts of the world, these districts of matter, into which He descended, and because the place was not suitable, he says, He is not reported either to have done anything or said anything in it.” Now if the Lord had not been reported in the other Gospels either as having done or said anything at Capernaum, we might perhaps have hesitated whether this view ought or ought not to be received. But that is far from being the case. …

34. Matthew’s narrative is continued thus: “Now when Jesus had heard that John was cast into prison, He departed into Galilee.” Mark states the same fact, as also does Luke, only Luke says nothing in the present section as to John being cast into prison. The evangelist John, again, tells us that, before Jesus went into Galilee, Peter and Andrew were with Him one day, and that on that occasion the former had this name, Peter, given him, while before that period he was called Simon. Likewise John tells us, that on the day following, when Jesus was now desirous of going forth unto Galilee, He found Philip, and said to him that he should follow Him. Thus, too, the evangelist comes to give the narrative about Nathanael. Further, he informs us that on the third day, when He was yet in Galilee, Jesus wrought the miracle of the turning of the water into wine at Cana. …

42. Furthermore, we must consider the question how the evangelist John, before there is any mention of the casting of John the Baptist into prison, tells us that Jesus went into Galilee. For, after relating how He turned the water into wine at Cana of Galilee, and how He came down to Capernaum with His mother and His disciples, and how they abode there not many days, he tells us that He went up then to Jerusalem on account of the passover; that after this He came into the land of Judæa along with His disciples, and tarried there with them, and baptized; and then in what follows at this point the evangelist says: “And John also was baptizing in Ænon, near to Salim, because there was much water there; and they came, and were baptized: for John was not yet cast into prison.” On the other hand, Matthew says: “Now when He had heard that John was cast into prison, Jesus departed into Galilee.” …

92. Matthew then proceeds with his narrative in the following terms: “For Herod laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother’s wife;” and so on, down to the words, “And his disciples came and took up the body, and buried it, and went and told Jesus.” Mark gives this narrative in similar terms. Luke, on the other hand, does not relate it in the same succession, but introduces it in connection with his statement of the baptism wherewith the Lord was baptized. Hence we are to understand him to have acted by anticipation here, and to have taken the opportunity of recording at this point an event which took place actually a considerable period later. …

2. Mark, then, commences as follows: “The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophet Isaiah;” and so on, down to where it is said, “And they go into Capharnaum; and straightway on the Sabbath-day He entered into the synagogue and taught them.” In this entire context, everything has been examined above in connection with Matthew. This particular statement, however, about His going into the synagogue at Capharnaum and teaching them on the Sabbath-day, is one which Mark has in common with Luke. But it raises no question of difficulty.

10. Mark likewise says: “Now after that John was delivered up Jesus came into Galilee.” And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, “adding to all the evil deeds which he had done, shut up John in prison.”