Testimonia — Early Christian Bible Commentary

Enter a reference such as John 1:1, then press Enter.

Mark 1

1The beginning of the Good News of Jesus Christ, the Son of God.

2As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you:

3the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’”

4John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins.

5All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.

6John was clothed with camel’s hair and a leather belt around his waist. He ate locusts and wild honey.

7He preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and loosen.

8I baptized you in water, but he will baptize you in the Holy Spirit.”

9In those days, Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.

10Immediately coming up from the water, he saw the heavens parting and the Spirit descending on him like a dove.

11A voice came out of the sky, “You are my beloved Son, in whom I am well pleased.”

12Immediately the Spirit drove him out into the wilderness.

13He was there in the wilderness forty days, tempted by Satan. He was with the wild animals; and the angels were serving him.

14Now after John was taken into custody, Jesus came into Galilee, preaching the Good News of God’s Kingdom,

15and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”

16Passing along by the sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen.

17Jesus said to them, “Come after me, and I will make you into fishers for men.”

18Immediately they left their nets, and followed him.

19Going on a little further from there, he saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets.

20Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.

21They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.

22They were astonished at his teaching, for he taught them as having authority, and not as the scribes.

23Immediately there was in their synagogue a man with an unclean spirit, and he cried out,

24saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know who you are: the Holy One of God!”

25Jesus rebuked him, saying, “Be quiet, and come out of him!”

26The unclean spirit, convulsing him and crying with a loud voice, came out of him.

27They were all amazed, so that they questioned among themselves, saying, “What is this? What can this new doctrine be? For with authority he commands even the unclean spirits, and they obey him!”

28The report of him went out immediately into all the region of Galilee and its surrounding area.

29Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John.

30Now Simon’s wife’s mother lay sick with a fever, and immediately they told him about her.

31He came and took her by the hand and raised her up. The fever left her immediately, and she served them.

32At evening, when the sun had set, they brought to him all who were sick and those who were possessed by demons.

33All the city was gathered together at the door.

34He healed many who were sick with various diseases and cast out many demons. He didn’t allow the demons to speak, because they knew him.

35Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.

36Simon and those who were with him searched for him.

37They found him and told him, “Everyone is looking for you.”

38He said to them, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason.”

39He went into their synagogues throughout all Galilee, preaching and casting out demons.

40A leper came to him, begging him, kneeling down to him, and saying to him, “If you want to, you can make me clean.”

41Being moved with compassion, he stretched out his hand, and touched him, and said to him, “I want to. Be made clean.”

42When he had said this, immediately the leprosy departed from him and he was made clean.

43He strictly warned him and immediately sent him out,

44and said to him, “See that you say nothing to anybody, but go show yourself to the priest and offer for your cleansing the things which Moses commanded, for a testimony to them.”

45But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places. People came to him from everywhere.

Early Christian texts and source notes

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

6. For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world; and by means of the formation [of man] the Artificer who formed him; and by the Son that Father who begat the Son: and these things do indeed address all men in the same manner, but all da not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike [to all]; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know thee who thou art, the Holy One of God." And the devil looking at Him, and tempting Him, said: "If thou art the Son of God;"—all thus indeed seeing and speaking of the Son and the Father, but all not believing [in them].

Source passage · edition’s verse reference · Against Heresies, Book 4, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 6.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER XI. ON CLOTHES. · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 7; Luke iii. 16.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER XII. ON SHOES. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 2-4.

Editorial footnote · Against Heresies, Book 4, Preface or unspecified section · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 1.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Perhaps in allusion to the leper’s words to Christ, “If Thou wilt, Thou canst make me clean” (Mark i. 40).

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XVII. ON THE VARIOUS KINDS OF KNOWLEDGE. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 7; Luke iii. 16; John i. 27.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER VIII. THE USE OF THE SYMBOLIC STYLE BY POETS AND PHILOSOPHERS. · Original source

1871 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 24.

Editorial footnote · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK NINTH. / ARGUMENT. / 21. To what extent the Lord was pleased to make Himself known to the demons. · Original source

1871 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 2.

Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FIFTEENTH. / ARGUMENT. / 23. Whether we are to believe that angels, who are of a spiritual substance, fell in love with the beauty of women, and sought them in marriage, and that from this connection giants were born. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Matt. viii. 29; Mark i. 24; Luke viii. 28.

Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xxxiv · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 2; cp. Mal. iii. 1.

Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xxxvii · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 7.

Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK SECOND. / Chapter xxxvii · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Mark i. 1, 2.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter IV. · Original source

Date uncertain | Augustine of Hippo

The devils themselves knew this manifestation of God so well, that they said to the Lord, though clothed with the infirmity of flesh, "What have we to do with Thee, Jesus of Nazareth? Art Thou come to destroy us before the time?" From these words, it is clear that they had great knowledge, and no charity. They feared His power to punish, and did not love His righteousness. He made known to them so much as He pleased, and He was pleased to make known so much as was needful. But He made Himself known, not as to the holy angels, who know Him as the Word of God, and rejoice in His eternity, which they partake, but as was requisite to strike with terror the beings from whose tyranny He was going to free those who were predestined to His kingdom and the glory of it, eternally true and truly eternal. He made Himself known, therefore, to the demons, not by that which is life eternal, and the unchangeable light which illumines the pious, whose souls are cleansed by the faith that is in Him, but by some temporal effects of His power, and evidences of His mysterious presence, which were more easily discerned by the angelic senses even of wicked spirits than by human infirmity. But when He judged it advisable gradually to suppress these signs, and to retire into deeper obscurity, the prince of the demons doubted whether He were the Christ, and endeavoured to ascertain this by tempting Him, in so far as He permitted Himself to be tempted, that He might adapt the manhood He wore to be an example for our imitation. But after that temptation, when, as Scripture says, He was ministered to by the angels who are good and holy, and therefore objects of terror to the impure spirits, He revealed more and more distinctly to the demons how great He was, so that, even though the infirmity of His flesh might seem contemptible, none dared to resist His authority.

Source passage · edition’s verse reference · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK NINTH. / ARGUMENT. / 21. To what extent the Lord was pleased to make Himself known to the demons. · Original source

Date uncertain | Clement of Alexandria

The blessed John, despising the locks of sheep as savouring of luxury, chose “camel’s hair,” and was clad in it, making himself an example of frugality and simplicity of life. For he also “ate locusts and wild honey,” sweet and spiritual fare; preparing, as he was, the lowly and chaste ways of the Lord. For how possibly could he have worn a purple robe, who turned away from the pomp of cities, and retired to the solitude of the desert, to live in calmness with God, far from all frivolous pursuits—from all false show of good—from all meanness? Elias used a sheepskin mantle, and fastened the sheepskin with a girdle made of hair. And Esaias, another prophet, was naked and barefooted, and often was clad in sackcloth, the garb of humility. And if you call Jeremiah, he had only “a linen girdle.”

Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER XI. ON CLOTHES. · Original source

Date uncertain | Clement of Alexandria

To go with bare feet is most suitable for exercise, and best adapted for health and ease, unless where necessity prevents. But if we are not on a journey, and cannot endure bare feet, we may use slippers or white shoes; dusty-foots the Attics called them, on account of their bringing the feet near the dust, as I think. As a witness for simplicity in shoes let John suffice, who avowed that “he was not worthy to unloose the latchet of the Lord’s shoes.” For he who exhibited to the Hebrews the type of the true philosophy wore no elaborate shoes. What else this may imply, will be shown elsewhere.

Source passage · edition’s verse reference · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK II. / CHAPTER XII. ON SHOES. · Original source

Date uncertain | Clement of Alexandria

Therefore volition takes the precedence of all; for the intellectual powers are ministers of the Will. “Will,” it is said, “and thou shalt be able.” And in the Gnostic, Will, Judgment, and Exertion are identical. For if the determinations are the same, the opinions and judgments will be the same too; so that both his words, and life, and conduct, are conformable to rule. “And a right heart seeketh knowledge, and heareth it.” “God taught me wisdom, and I knew the knowledge of the holy.”

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK II. / CHAPTER XVII. ON THE VARIOUS KINDS OF KNOWLEDGE. · Original source