Mark 1:27

What new doctrine is this, &c. "What is this heavenly and divine doctrine, which indeed God confirms from heaven by so many and such mighty miracles? For Christ, the Teacher of this doctrine, not by prayers, but of His mere power, and by His command only, orders the devils to go out, and they obey Him. Wherefore this must be the Messias, the Son of God, and the true God; for He alone commands the devils by His power." Ver. 32. When the sun had set: Gr. ότε έδυ ό ήλιος, i.e., when the sun was swallowed up and sunk in the sea. For δυόμαι means to be sunk, submerged, and is spoken of islands which are submerged and drowned by the sea. This is a form of speech adopted from the common people, who think that when the sun sets it is subrnerged in the ocean. Ver. 33. And all the city (Capernaum, as appears from ver. 21) was gathered together at the door. Of the house of Peter and Andrew, where Jesus was being entertained, as is plain from ver. 29.

Ver. 34. And He healed many, i.e., all who presented themselves, for they were many.

Suffered not the devils to speak, because they knew Him. Arab., because they knew that He Himself was He. Ver. 35. And rising very early, &c.: Gr. καί πζωί έννυχον, i.e., in the morning, whilst it was still night. For it was at the very first commencement of dawn, whilst it was yet dark. Thus it might be called night by S. Mark, although by S. Luke (Luke 4:42) it is called day, because the day was just about beginning to dawn.

He went into a desert place, that He might pray thus more quietly and attentively. Wherefore it follows, and there prayed, both that after so many miracles He might avoid the praise and applause of men, and to teach us to do the same. Learn here from Christ to give the early morning to prayer, and to rise up with the dawn, so as to have leisure for meditation, and to give the first-fruits of the day to God. For the dawn of day is a friend of the Muses, but a greater friend of God and the angels. Ver. 43. And He strictly charged him. The Gr. is, And having threatened him, he straightway sent him out. He severely commanded him with threats to conceal the miracle of healing which He had just wrought; and therefore He dismissed him, and sent him away from Him, that it might not be known that He had cured him of his leprosy; and that this might afford us an example of avoiding the applause of men. Ver. 44. Show thyself to the high priest (Vulg.). Gr. to the priest. For not only the High Priest, but any priest might judge concerning leprosy, whether it was healed or no, as is plain from Leviticus 13:2. It is probable, however, that because the case of leprosy was so grave and difficult, the decision concerning it was, by the interpretation and decree of the pontiffs, reserved for a Chief Priest, as is here said, that is, for one of the twenty-four heads of the priests, who each in turn presided for a week over the rest of the priests, and the sacrifices, and the other offices and rites of the Temple, according to the institution of David, as appears from 1 Chronicles 24:3, &c. Ver. 45. But he, being gone out, began to publish and to blaze abroad the word, i.e., the fact of the miracle of his leprosy having been healed by Christ. For he thought that this was for the glory of God and Christ, although Christ, out of humility and modesty, had enjoined silence; but he himself did not consider this command binding upon him.

So that he could not openly go into the city, without feeling His modesty hurt by the honour and applause of the people. Or could not may mean would not. For so could is often put for would, as Nazianzen shows by many examples (Orat. 4, de Theolog.).

*It has not been thought necessary to print in full the text of S. Mark. The citation of the few passages commented on is from the Douai Version.