Gregory the Dialogist — Commentary on Scripture

Mark 10:48

And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me.

Those who precede Jesus as he comes—what do they signify but the crowds of carnal desires and the tumults of vices, which, before Jesus comes to our heart, scatter our thoughts with their temptations and disturb the voice of the heart in prayer? For often when we wish to turn to the Lord after committing sins, when we strive to pray against those very vices we have committed, the phantoms of the sins we have done rush upon the heart, strike back against the vision of our mind, confuse the soul, and suppress the voice of our entreaty. Those who went before, therefore, were rebuking him to be silent, because before Jesus comes to the heart, the evils we have done, thrust upon our thoughts through their images, disturb us in the very midst of our prayer.

But the one whom the crowd rebukes to be silent cries out more and more, because the more heavily we are pressed by the tumult of carnal thoughts, the more ardently we ought to persist in prayer.

Mark 10:49

And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee.

But when we persist intensely in our prayer, we fix Jesus as He passes by in our mind. Behold, He who was passing by before now stands still, because while we still suffer the crowds of phantasms in prayer, we perceive Jesus as somewhat passing by. But when we persist intensely in prayer, Jesus stands still to restore our sight, because God is fixed in the heart, and the lost light is restored.

Mark 10:51

And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight.

And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you?" Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant. For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what you need before you ask Him." Therefore He requires to be asked for this reason: He requires it in order to arouse the heart to prayer. Behold, the blind man seeks from the Lord not gold, but light. He considers it worthless to seek anything apart from light, because even if a blind man can possess anything whatsoever, without light he cannot see what he has.

Mark 10:52

And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

To this light, indeed, faith is the way. Hence rightly it is immediately answered to the blind man as he is enlightened: "Receive your sight, your faith has saved you." He sees and follows who puts into practice the good that he understands. But he sees and does not follow who indeed understands the good, but disdains to do good works. If therefore, dearest brothers, we now recognize the blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the wayside, if by praying daily we seek light from our Creator, if having been illuminated after our blindness we now see that same light through understanding, let us follow in our works the Jesus whom we perceive in our mind.

Mark 11:13

And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet.

The figs which the Lord had sought were the fruit of the synagogue, which had the leaves of the law, but not the fruit of works. For the creator of all things could not be ignorant that the fig tree had no fruit. That was something anyone might know, since it was not the time of figs.

Mark 11:15 · 2 passages

And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations. Therefore the seat of those selling doves is overturned when those who sell spiritual grace are deprived of the priesthood, either before human eyes or before the eyes of God.

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit. Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often s…

Having described this, what the Lord did is added: because, entering the temple, he began to cast out those selling and buying in it, saying to them: It is written that my house is a house of prayer, but you have made it a den of thieves. For he who foretold the evils to come and immediately entered the temple to cast out from it those selling and buying, clearly made known that the ruin of the people came chiefly from the fault of the priests. Indeed, in describing the destruction but striking at those selling and buying in the temple, he showed by the very effect of his work whence the root of perdition sprang. Moreover, as we have learned from another evangelist as witness, doves were being sold in the temple. And what is received through doves except the gift of the Holy Spirit? But he expels the sellers and buyers from the temple, because he condemns either those who grant the imposition of hands for a gift, or those who strive to buy the gift of the Spirit.

Just as the temple of God is in the city, so also is the life of religious persons among the faithful people. And often some take up the habit of religion, and when they receive a place in the sacred orders, they turn the office of holy religion into a commerce of earthly business. Those selling in the temple are they who bestow for a reward what rightly belongs to certain persons. For to sell justice is to maintain it in exchange for receiving a reward. Those buying in the temple are they who, while refusing to render to their neighbor what is just, and while disdaining to do what is rightly owed, give a reward to patrons and buy sin.

Mark 11:17

And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.

About this temple it is soon added: "My house is a house of prayer, but you have made it a den of thieves." For those who sat in the temple to receive gifts, it was certainly not doubtful that they would seek to harm those who gave nothing. Therefore the house of prayer had been made a den of thieves, because they knew how to stand in the temple for this purpose: either to eagerly pursue bodily those not giving gifts, or to kill spiritually those who did give. To them it is rightly said: "My house is a house of prayer, but you have made it a den of thieves," because when perverse men sometimes hold a place of religion, there they slay with the swords of their malice where they ought to have given life to their neighbors through the intercession of their prayer. The temple and house of God is also the very mind and conscience of the faithful. If at any time it brings forth perverse thoughts in injury to a neighbor, it is as though robbers are dwelling in a cave and killing those who walk by in simplicity, when they thrust swords of injury into those who are guilty of nothing. For th…

About this temple it is soon added: "My house is a house of prayer, but you have made it a den of thieves." For those who sat in the temple to receive gifts, it was certainly not doubtful that they would seek to harm those who gave nothing. Therefore the house of prayer had been made a den of thieves, because they knew how to stand in the temple for this purpose: either to eagerly pursue bodily those not giving gifts, or to kill spiritually those who did give.

To them it is rightly said: "My house is a house of prayer, but you have made it a den of thieves," because when perverse men sometimes hold a place of religion, there they slay with the swords of their malice where they ought to have given life to their neighbors through the intercession of their prayer.

The temple and house of God is also the very mind and conscience of the faithful. If at any time it brings forth perverse thoughts in injury to a neighbor, it is as though robbers are dwelling in a cave and killing those who walk by in simplicity, when they thrust swords of injury into those who are guilty of nothing. For the mind of the faithful is no longer a house of prayer but a den of thieves when, having abandoned the innocence and simplicity of holiness, it strives to do that by which it might harm its neighbors.

Mark 11:25

And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

Hence the Truth says: "When you stand to pray, forgive if you have anything in your hearts." We show the virtue of forgiveness more clearly if we bring forward one testimony from the Old Testament. Certainly when Judea had offended the justice of its Creator through its demanding sins, the Lord, forbidding His prophet from prayer, says: "Do not take up praise and prayer for them. If Moses and Samuel stood before me, my soul would not be toward this people." What is it that, with so many fathers passed over and left aside, Moses and Samuel alone are brought forward, whose wondrous power of obtaining is shown, while even they are said to be unable to intercede? As if the Lord were saying openly: I do not even hear those whom I by no means despise on account of the great merit of their petition. What then is it that Moses and Samuel are preferred to the other fathers in petition, except that these two alone in the entire sequence of the Old Testament are read to have prayed even for their enemies? One is assailed with stones by the people, and yet he entreats the Lord for the one who st…

Hence the Truth says: "When you stand to pray, forgive if you have anything in your hearts." We show the virtue of forgiveness more clearly if we bring forward one testimony from the Old Testament. Certainly when Judea had offended the justice of its Creator through its demanding sins, the Lord, forbidding His prophet from prayer, says: "Do not take up praise and prayer for them. If Moses and Samuel stood before me, my soul would not be toward this people." What is it that, with so many fathers passed over and left aside, Moses and Samuel alone are brought forward, whose wondrous power of obtaining is shown, while even they are said to be unable to intercede? As if the Lord were saying openly: I do not even hear those whom I by no means despise on account of the great merit of their petition. What then is it that Moses and Samuel are preferred to the other fathers in petition, except that these two alone in the entire sequence of the Old Testament are read to have prayed even for their enemies? One is assailed with stones by the people, and yet he entreats the Lord for the one who stoned him; the other is cast down from leadership, and yet when asked to pray, he confesses saying: "Far be this sin from me against the Lord, that I should cease to pray for you." "If Moses and Samuel stood before me, my soul would not be toward this people." As if He were saying openly: I do not even now hear those on behalf of friends, whom I know by the merit of their great virtue to pray even for enemies. Therefore the power of true prayer is the loftiness of charity. And then each person obtains what he rightly asks, when his mind in petition is not darkened by hatred of an enemy. But often we overcome a reluctant mind if we also pray for enemies. The mouth pours forth prayer for adversaries, but would that the heart hold love. For often we also offer prayer for our enemies, but we pour it forth more from precept than from charity. For we ask for the life of our enemies, and yet we fear lest we be heard. But because the internal Judge considers the mind rather than words, he asks nothing for an enemy who does not pray for him out of charity.

Mark 12:42

And there came a certain poor widow, and she threw in two mites, which make a farthing.

For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

Mark 13:7

And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.

Our Lord and Redeemer announces beforehand the evils that precede the perishing world, so that the things to come may disturb us less because they have been foreknown. For missiles that are foreseen strike less forcefully; and we endure the evils of the world more tolerably if we are fortified against them by the shield of foreknowledge. For behold he says: "When you hear of wars and seditions, do not be terrified; for these things must happen first, but the end is not yet at once." The words of our Redeemer must be weighed carefully, through which he announces that we will suffer one thing internally, another externally. For wars indeed pertain to enemies, seditions to citizens. Therefore, to indicate that we are troubled both internally and externally, he declares that we suffer one thing from enemies, another from brothers.

Mark 13:8

For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.

The final tribulation is preceded by many tribulations, and through the frequent evils that come before, the perpetual evils that will follow are indicated. And therefore after wars and seditions the end does not come immediately, because many evils must run before, so that they may be able to announce evil without end. But since so many signs of disturbance have been mentioned, we ought to touch briefly upon the consideration of each one, because it is necessary that we suffer some things from heaven, some from earth, some from the elements, some from men. For he says: "Nation will rise against nation"—behold the disturbance of men; "there will be great earthquakes in various places"—behold the look of wrath from above; "there will be pestilences"—behold the disorder of bodies; "there will be famine"—behold the barrenness of the earth. Because therefore all things are to be brought to an end, before the end all things are disturbed; and we who have sinned in all things are struck in all things.

Mark 13:9

But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.

But because all these things come not from the injustice of the one striking but from the merit of the world that suffers, the deeds of wicked men are set forth first when it is said: "But before all these things they will lay their hands upon you and persecute you, and deliver you to synagogues, leading you before kings and governors for my name's sake. But these things will happen to you for a testimony." For a testimony, clearly, of whom, unless of those who either inflict death by persecuting or who see and do not imitate? For the death of the just is a help to the good and a testimony against the wicked, so that the perverse may perish without excuse from the very thing whence the elect take an example that they may live.

Mark 13:11

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer. For I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

Mark 13:12

Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.

"But you will be betrayed by parents and brothers, and relatives and friends, and they will put some of you to death." Evils inflicted by strangers cause lesser pain. But those torments rage more fiercely within us which we suffer from those in whose minds we had confidence, because along with bodily harm, the evils of lost love torment us. All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of love.

Mark 13:13

And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.

"And you shall be hated by all men for my name's sake, yet not a hair of your head shall perish. In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are. Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, bu…

"And you shall be hated by all men for my name's sake, yet not a hair of your head shall perish. In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.

Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, but the virtue before God is to love them.

Mark 13:19

For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

Let us keep in mind that these present afflictions are as far below the last tribulations, as is the person of the herald below the majesty of the judge he precedes. Reflect with all your mind upon this day, my dearest ones. Remedy what is now defective in your present life. Amend your ways. Overcome evil temptations by standing firm against them. Repent with tears of the sins you have committed. For the more you make ready against the severity of his justice by serving him in fear, the more serenely shall you behold the coming of that eternal judge, who with the Father and the Holy Spirit lives and reigns, world without end. Amen.

Mark 13:21-27

And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:

(v. Greg Hom. in Ezech. lib. i. 9) Why however is it said with a doubt if it were possible, when the Lord knows beforehand what is to be? One of two things is implied; that if they are elect, it is not possible; and if it is possible, they are not elect. (non potest, ap. Cat.) This doubt therefore in our Lord's discourse expresses the trembling in the mind of the elect. And He calls them elect, because He sees that they will persevere in faith and good works; for those who are chosen to remain firm are to be tempted to fall by the signs of the preachers of Antichrist.

Mark 13:24

But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

Our Lord and Redeemer, most beloved brethren, desiring to find us prepared, announces what evils will follow upon the aging world, so that He might restrain us from love of it. He makes known what great calamities will precede its approaching end, so that if we are unwilling to fear God in times of peace, we may at least fear His judgment drawing near, worn down by these afflictions. Of all these things, we certainly see some already accomplished, and we dread others as soon to come. For we see nation rising against nation and their pressure bearing down upon the lands more in our own times than we read of in books. How often we have heard from other parts of the world that earthquakes have destroyed countless cities, you well know. We suffer pestilences without ceasing. Signs in the sun, and moon, and stars we do not yet see openly, but that these too are not far off we gather from the very changes in the atmosphere. Indeed, before Italy was handed over to be struck by the barbarian sword, we saw fiery battle lines in the sky, flashing with that very blood of the human race which w…

Our Lord and Redeemer, most beloved brethren, desiring to find us prepared, announces what evils will follow upon the aging world, so that He might restrain us from love of it. He makes known what great calamities will precede its approaching end, so that if we are unwilling to fear God in times of peace, we may at least fear His judgment drawing near, worn down by these afflictions.

Of all these things, we certainly see some already accomplished, and we dread others as soon to come. For we see nation rising against nation and their pressure bearing down upon the lands more in our own times than we read of in books. How often we have heard from other parts of the world that earthquakes have destroyed countless cities, you well know. We suffer pestilences without ceasing. Signs in the sun, and moon, and stars we do not yet see openly, but that these too are not far off we gather from the very changes in the atmosphere. Indeed, before Italy was handed over to be struck by the barbarian sword, we saw fiery battle lines in the sky, flashing with that very blood of the human race which was afterward shed. But since many things foretold have already been fulfilled, there is no doubt that the few which remain will also follow, for the fulfillment of past events is the certainty of things to come.

Mark 13:25

And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.

We say these things, dearly beloved brethren, so that your minds may be awakened to the pursuit of caution, lest they grow sluggish through security, lest they become feeble through ignorance, but that fear may always stir them and solicitude strengthen them in good work. For what does the Lord call the powers of heaven except angels, archangels, thrones, dominions, principalities, and powers, which at the coming of the strict Judge will then visibly appear to our eyes, so that they may then strictly demand from us what the invisible Creator now patiently bears with us?