Church Fathers Commentary Mark 16

Pseudo-Jerome: After the sadness of the Sabbath, a happy day dawns upon them. This day holds the chief place among all days, for on it the chief light shines forth, and the Lord rises in triumph.

Therefore, it is said, And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

Glossa Ordinaria: According to Luke, these devout women prepared ointment after the Lord's burial, working as long as it was lawful—that is, until sunset. Because they could not finish their work due to the shortness of time, they hurried to buy more spices as soon as the Sabbath was over at sunset and the time for working returned, just as Mark says. They intended to go in the morning to anoint the body of Jesus, but they could not come to the tomb on the evening of the Sabbath, for night prevented them.

Therefore, the text continues: And very early in the morning, the first day of the week, they came to the tomb at the rising of the sun.

Severianus, ap. Chrysologum, sermon 89: The women here act with womanly devotion, for they do not bring Him faith as if He were alive, but ointments as if He were dead. They prepare a service of grief for Him as one who is buried, not the joys of heavenly triumph for Him as one who has risen.

Theophylact of Ohrid: For they do not understand the greatness and dignity of the wisdom of Christ. Instead, they came according to the Jewish custom to anoint Christ's body so that it might remain sweet-smelling and not begin to decay. Spices have the property of drying and absorbing the body's moisture, which keeps the body from corruption.

St. Gregory the Great: But if we believe in Him who was dead, are filled with the sweet aroma of virtue, and seek the Lord with a reputation for good works, we come to His tomb with spices.¹

The text continues: And very early in the morning, the first day of the week, they came to the tomb at the rising of the sun.

St. Augustine of Hippo: What Luke expresses as "very early in the morning" and John as "early, when it was yet dark," must be understood in light of what Mark says: very early in the morning, at the rising of the sun. This means the time when the sky was growing bright in the east, as is usual in places near sunrise, for this is the light we call the dawn. Therefore, there is no discrepancy with the report that says, "while it was yet dark."²

As the day dawns, the remaining darkness lessens in proportion as the light grows brighter. We must not take the words very early in the morning, at the rising of the sun to mean that the sun itself was visible on the earth, but rather to express the sun's near approach to that region—that is, when its rising begins to light up the sky.

Pseudo-Jerome: By "very early in the morning," he means what another Evangelist expresses as "at the dawning" (Luke 24:1). The dawn is the time between the darkness of night and the brightness of day, in which humanity's salvation is joyfully drawing near, to be declared in the Church.

Just as the rising sun, when the light is near, sends the rosy dawn before it so that the eye may be prepared to bear the grace of its glorious brightness, so too has the time of our Lord's Resurrection dawned. Now the whole Church, following the example of the women, may sing the praises of Christ, for He has quickened the human race after the pattern of His Resurrection, given it life, and poured upon it the light of faith.

The Venerable Bede: Just as the women show the great fervency of their love by coming very early in the morning to the tomb, as the history relates, so too a mystical example is given to us. With a shining face, and shaking off the darkness of wickedness, we should be careful to offer the fragrance of good works and the sweetness of prayer to the Lord.³

Theophylact of Ohrid: He says, "on the first of the sabbaths," which means on the first day of the week. For the days of the week are called "sabbaths," and the word "una" means "prima" (first).

The Venerable Bede: Alternatively, this phrase means the first day after the day of sabbaths, or rests, which was observed on the Sabbath.

The text continues: And they said among themselves, "Who will roll away the stone for us from the door of the tomb?"

Severianus, ap. Chrysologum, sermon 89: Your heart was darkened and your eyes were shut, and therefore you did not see the glory of the opened tomb before.

It continues: And when they looked up, they saw that the stone had been rolled away.

Matthew shows clearly enough that the stone was rolled away by an angel. Mystically, this rolling away of the stone signifies the opening of the Christian Sacraments, which were hidden under the veil of the letter of the law, for the law was written on stone.

The text continues: for it was very great.

Severianus, ap. Chrysologum, sermon 89: It was great indeed by its function rather than its size, for it could both shut in and reveal the body of the Lord.

St. Gregory the Great: The women who came with spices see the angels because those souls who come to the Lord with their virtues, through holy desires, also see the citizens of heaven.

Therefore, the text continues: And entering the tomb, they saw a young man sitting on the right side, clothed in a long white robe; and they were alarmed.

Theophylact of Ohrid: Although Matthew says that the angel was sitting on the stone, while Mark relates that the women, entering the tomb, saw a young man sitting inside, we need not be surprised. It is likely they afterward saw the same angel sitting inside the tomb who had previously been sitting outside on the stone.

St. Augustine of Hippo: We can resolve this in two ways. First, let us suppose that Matthew was silent about the angel whom they saw upon entering, while Mark said nothing of the one they saw sitting outside on the stone. In this case, they saw two angels and heard from each of them separately the things they said concerning Jesus. Alternatively, we must understand "entering into the tomb" to mean their coming within some enclosure that likely surrounded the place, a short distance from the stone. This space would have been created by the excavation of the burial place itself. In that case, they saw the one sitting on the right hand in that space, whom Matthew describes as sitting on the stone.

Theophylact of Ohrid: Some say the women mentioned by Matthew were different from those in Mark. However, Mary Magdalene was with all the groups of women, on account of her burning zeal and ardent love.

Severianus: The women, then, entered the tomb so that, being buried with Christ, they might rise again from the tomb with Christ. They see the young man, which means they see the era of the Resurrection. For the Resurrection has no old age; the state in which a person knows neither birth nor death admits no decay and requires no growth. Therefore, what they saw was a young man—not an old man, nor an infant—but the age of joy itself.

The Venerable Bede: They saw a young man sitting on the right side, that is, on the south side of the place where the body was laid. For the body, which was lying on its back with its head to the west, must have had its right side to the south.

St. Gregory the Great: What is meant by the left hand but this present life, and what by the right but everlasting life? Since our Redeemer had already passed through the decay of this present life, it was fitting that the angel who came to announce His everlasting life sat on the right hand.

Severianus, ap. Chrysologum, sermon 89: Again, they saw a young man sitting on the right because the Resurrection has nothing sinister in it. They also see him dressed in a long white robe. That robe is not made from mortal fleece but is of living virtue, blazing with heavenly light, not of an earthly dye. As the Prophet says, You cover yourself with light as with a garment (Psalm 104:2); and of the just it is said, Then the righteous will shine like the sun (Matthew 13:43).

Alternatively, he appeared covered with a white robe because he announced the joys of our festival, for the whiteness of the robe shows the splendor of our solemn occasion.

Pseudo-Jerome: The white robe also represents true joy, now that the enemy is driven away, the kingdom is won, and the King of Peace is sought, found, and never to be let go by us. This young man, then, shows an image of the Resurrection to those who feared death. But their being frightened shows that eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him (1 Corinthians 2:9).

The text continues: And he said to them, "Do not be alarmed."

St. Gregory the Great: It is as if he had said, "Let those fear who do not love the coming of the inhabitants of heaven. Let them fear who, weighed down with carnal desires, despair of ever being able to attain their company. But why should you fear, you who see your own fellow citizens?"

Pseudo-Jerome: For there is no fear in love. Why should they fear, when they had found Him whom they sought?

St. Gregory the Great: But let us hear what the angel adds: You seek Jesus of Nazareth, who was crucified. "Jesus" means Savior, but at that time there may have been many men named Jesus. Therefore, the place "Nazareth" is added so that it would be clear which Jesus was being spoken of. And immediately he adds the reason: "who was crucified."

Theophylact of Ohrid: For he is not ashamed of the Cross, because in it is the salvation of humanity and the beginning of all who are blessed.

Pseudo-Jerome: But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruit; that is, He who lay in death has risen in glory.

Therefore, he adds, He has risen; He is not here.

St. Gregory the Great: The phrase He is not here is spoken of His physical presence, for He was not absent from any place regarding the presence of His majesty.

Theophylact of Ohrid: As if to say, "Do you wish to be certain of His Resurrection?" he adds, Behold the place where they laid Him. This was also the reason he had rolled away the stone: so that he might show them the place.

Pseudo-Jerome: But immortality is shown to mortals as a gift owed to thankfulness, so that we may understand what we were and know what we are to be.

The text continues: But go your way, tell His disciples and Peter that He is going before you into Galilee.

The women are ordered to tell the apostles, so that just as death was announced by a woman, so also might life-rising-again be announced. But he speaks specially to Peter, because Peter had shown himself unworthy of being a disciple by denying his Master three times. However, past sins cease to harm us when they cease to be pleasing to us.

St. Gregory the Great: If the angel had not expressly named him who had denied his Master, Peter would not have dared to come among the disciples. He is therefore called by name, so that he would not despair on account of his denial.

St. Augustine of Hippo: By saying, He will go before you into Galilee; there you will see Him, as He said to you, the angel seems to imply that Jesus would not show Himself to His disciples after His Resurrection except in Galilee. Yet Mark himself does not mention this appearance. The appearances he does relate—Early on the first day of the week He appeared to Mary Magdalene, and after that to two of them as they walked and went into the country—we know took place in Jerusalem on the very day of the resurrection. Then he comes to His last appearance, which we know was on the Mount of Olives, not far from Jerusalem.⁴

Mark, therefore, never relates the fulfillment of what the angel foretold. Matthew, however, mentions no place at all where the disciples saw the Lord after He arose except Galilee, according to the angel's prophecy. But since it is not stated when this happened—whether it was first, before He was seen anywhere else—and since the passage where Matthew says He went to the mountain in Galilee does not specify the day or the order of the narrative, Matthew does not oppose the accounts of the other evangelists but rather helps in explaining and harmonizing them.

Nevertheless, since the Lord did not first show Himself there, but sent word that He was to be seen in Galilee (where He was indeed seen later), it causes every faithful Christian to be on the lookout to discover in what mysterious sense this should be understood.

St. Gregory the Great: For "Galilee" means "a passing over" (transmigratio). Our Redeemer had already passed from His Passion to His Resurrection, from death to life. We too will have joy in seeing the glory of His Resurrection, if only we pass over from vice to the heights of virtue. He who is announced at the tomb is shown in this "passing over," because He who is first known through the mortification of the flesh is seen in this passing over of the soul.

Pseudo-Jerome: This sentence is short in its number of syllables, but the promise is vast in its greatness. Here is the fountain of our joy, and the source of everlasting life is prepared. Here all who are scattered are brought together, and the contrite in heart are healed. There, he says, you shall see Him, but not as you have seen Him before.

St. Augustine of Hippo: It is also signified that the grace of Christ was about to pass over from the people of Israel to the Gentiles. The apostles would never have been received by the Gentiles when they preached if the Lord had not gone before them and prepared a way in their hearts. This is what is meant by, He is going before you into Galilee; there you will see Him—that is, there you will find His members.

The text continues: And they went out quickly and fled from the tomb, for they trembled and were amazed.

Theophylact of Ohrid: That is, they trembled because of the vision of the angels and were amazed because of the Resurrection.

Severianus, ap. Chrysologum, sermon 89: The angel sits on the tomb, while the women flee from it. He, on account of his heavenly substance, is confident, whereas they are troubled because of their earthly frame. He who cannot die cannot fear the tomb, but the women, being mortals, fear both what had just happened and the tomb itself, as mortals are accustomed to do.

Pseudo-Jerome: This also speaks of the life to come, in which grief and groaning will flee away. For the women prefigure, before the Resurrection, all that is to happen to them after the Resurrection: namely, that they will flee from death and fear.

The text continues: Neither did they say anything to anyone, for they were afraid.

Theophylact of Ohrid: This was either on account of the Jews, or else they said nothing because the fear from the vision prevented them.

St. Augustine of Hippo: We may, however, inquire how Mark can say this when Matthew says, they departed quickly from the tomb with fear and great joy, and ran to bring His disciples word (Matthew 28:8). We can understand this to mean that they did not dare to say a word to the angels themselves—that is, to answer what they had said to them—or perhaps to the guards whom they saw lying there. The joy of which Matthew speaks is not inconsistent with the fear that Mark mentions. We should have understood that both feelings were in their minds, even if Matthew had not mentioned the fear. But since he has, in fact, said that they came out "with fear and great joy," he leaves no room for any question to be raised.⁵

Severianus, ap. Chrysologum, sermon 89: It is also said in a marked way that they said nothing to anyone, because it is the role of women to hear and not to speak, to learn and not to teach.

St. Augustine of Hippo: Now we must consider how the Lord appeared after the Resurrection. For Mark says, Now when Jesus was risen early the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven devils.¹

The Venerable Bede: John tells us most fully how and when this appearance took place. But the Lord rose in the morning from the sepulchre in which He had been laid in the evening, so that the words of the Psalm might be fulfilled: Heaviness may endure for a night, but joy cometh in the morning (Psalm 29:6).

Theophylact of Ohrid: Alternatively, place a stop after Now when Jesus was risen, and then read, early the first day of the week He appeared, and so on.

St. Gregory the Great: For just as Samson at midnight not only left Gaza but also carried away its gates, so our Redeemer, rising before daylight, not only came out free from hell but also destroyed the very gates of hell.

[Hom. in Evan., 33] But Mark testifies here that seven devils were cast out of Mary. And what is meant by "seven devils" if not all vices? For just as seven days are understood to represent all time, so the number seven is a fitting symbol for a whole [see note d, p.149].

Theophylact of Ohrid: Mary had seven devils because she was filled with all vices. Alternatively, "seven devils" could mean seven spirits contrary to the seven virtues, such as a spirit without fear, without wisdom, without understanding, and whatever else is opposed to the gifts of the Holy Ghost.

Pseudo-Jerome: Again, He appeared to her from whom He had cast seven devils, because harlots and tax collectors will enter the kingdom of heaven ahead of the synagogue, just as the thief reached it before the Apostles.

The Venerable Bede: In the beginning, woman also brought man into sin. Now she who first tasted death is the first to see the Resurrection, so that she would not have to bear the reproach of perpetual guilt among men. She who had been the channel of guilt to man has now become the first channel of grace.

For it goes on: And she went and told them that had been with Him as they mourned and wept.

Pseudo-Jerome: They mourn and weep because they had not yet seen Him, but after a short time they will receive consolation. For blessed are they that weep now, for they shall be comforted.

The Venerable Bede: It is also fitting that this woman, who was the first to announce the joy of our Lord's Resurrection, is said to have been cured of seven devils. This was so that no one who truly repents of his sins should despair of pardon for what he has done, and so that it might be shown that where sin abounded, grace did much more abound (Romans 5:20).

Severianus, Chrysologus: Mary brings the news, no longer as a woman, but representing the Church. Thus, whereas woman was formerly silent, here, as the Church, she might bring the news and speak.

There follows: And they when they heard that He was alive and had been seen by her, believed not.

St. Gregory the Great: The disciples' slowness to believe in our Lord's Resurrection was not so much their weakness as it is our strength. For the Resurrection itself was demonstrated by many proofs on account of their doubts. And as we read and acknowledge these proofs, are we not made stronger by their doubting?

There follows: After this He appeared in another form unto two of them as they walked and went to a farm house.

St. Augustine of Hippo: Luke relates the whole story concerning these two, one of whom was Cleopas, but Mark only touches on it briefly. The village of which Luke speaks can reasonably be supposed to be what is here called a "farm house," and indeed, in some Greek manuscripts it is called "the country."

By this name, however, are understood not only villages but also boroughs and country towns, because they are outside the city, which is the head and mother of all the others.

What Mark expresses by the Lord's appearance in another form is what Luke means by saying that their eyes were holden that they could not know Him. For something was on their eyes, which was allowed to remain there until the breaking of bread.

Severianus, Chrysologus: But let no one suppose that Christ changed the form of His face in His Resurrection. Rather, the form is changed when it goes from being mortal to immortal, meaning that He gained a glorious countenance, not that He lost the substance of His face.

He was seen by two because faith in the Resurrection is to be preached and shown to two peoples: the Gentiles and the Jews.

There follows: And they went and told it unto the residue, neither believed they them.

How are we to understand Mark's words compared with Luke's account—where they said, The Lord hath risen indeed, and hath appeared unto Simon (Luke 24:34)—if we do not suppose that there were some present who would not believe?

Theophylact of Ohrid: For he does not say this about the eleven, but about some others, whom he calls "the residue."

Pseudo-Jerome: In a mystical sense, we may understand that here faith labors in the active life, but there it reigns securely in the contemplative vision. Here we see His face through a glass; there we will see the truth face to face. Therefore, He was shown to them in another form as they were walking—that is, laboring.

And when it was told, the disciples did not believe, because, like Moses, they saw what was not enough for them. For Moses said, Shew me Thyself (Exodus 33:18), and forgetting his flesh, he prayed in this life for that which we hope for in the life to come.

Glossa Ordinaria: Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His Resurrection, saying, For the last time He appeared unto the eleven as they sat at meat.

St. Gregory the Great: We should observe that Luke says in the Acts, As He was eating with them, He commanded that they should not depart from Jerusalem (Acts 1:4), and shortly afterward, while they beheld, He was taken up (Acts 1:9). For He ate and then ascended, so that by the act of eating, the truth of His flesh might be declared.

For this reason, it is also said here that He appeared to them for the last time as they sat at meat.

Pseudo-Jerome: But He appeared when all the eleven were together, so that all might be witnesses and relate to everyone what they had seen and heard in common.

The passage continues: And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after His Resurrection.

St. Augustine of Hippo: But how could this have been "the last time"? The last occasion on which the apostles saw the Lord on earth happened forty days after the Resurrection. Would He then have rebuked them for not believing those who had seen Him risen, when they themselves had so often seen Him after His Resurrection? Therefore, we should understand that Mark, wishing to be brief, said for the last time because it was the last time He showed Himself that day. For as night was coming on, the disciples returned from the country to Jerusalem and found, as Luke says, the eleven and those who were with them talking together about the Lord's Resurrection (Luke 24:33).

But some there did not believe. Then, while they were eating (as Mark says) and still speaking (as Luke relates), The Lord stood in the midst of them, and saith unto them, Peace be unto you, as Luke and John say (Luke 24:36; John 20:19). The rebuke that Mark mentions, therefore, must have been among the words that Luke and John report the Lord spoke to the disciples at that time.

But this raises another question. How can Mark say that He appeared when the eleven were eating, if this was on the evening of the Lord's day, when John plainly says that Thomas was not with them? We believe Thomas had gone out before the Lord came in to them, after the two disciples had returned from the village and spoken with the eleven, as we find in Luke's Gospel. While Luke's account leaves room to suppose that Thomas went out first and the Lord entered afterward, Mark's statement—He appeared to the eleven as they sat at meat—compels us to believe Thomas was there. The alternative is that Mark chose to call them "the eleven" even though one was absent, because the company of the apostles was known by this number before Matthias was chosen to take the place of Judas.

Or, if this is a difficult interpretation, let us understand it to mean that after many appearances, He showed Himself for the last time on the fortieth day to the apostles as they were eating. Since He was about to ascend from them, He chose on that day to rebuke them for not having believed those who had seen Him risen before they saw Him themselves. He did this because after His ascension, the Gentiles, through their preaching, were to believe a Gospel they had not seen.

And so the same Mark, immediately after that rebuke, says, And He said unto them, Go ye into all the world, and preach the Gospel to every creature. And further on, He that believeth not shall be condemned. Since they were to preach this, was it not right for them to be rebuked first, because before they saw the Lord, they had not believed those to whom He had first appeared?

St. Gregory the Great: Another reason our Lord rebuked His disciples as He was leaving them in His bodily presence was so that the words He spoke upon His departure would remain more deeply impressed on the hearts of His hearers.

Pseudo-Jerome: He rebukes their lack of faith, so that faith might take its place; He rebukes the hardness of their stony heart, so that a heart of flesh, full of love, might take its place.

St. Gregory the Great: After He rebuked the hardness of their hearts, let us hear the words of advice He speaks. For the passage continues: Go ye into all the world, and preach the Gospel to every creature. The phrase "every creature" must be understood to mean every person, for humanity partakes of something from every part of creation. A person has existence, as stones do; life, as trees do; feeling, as animals do; and understanding, as angels do. The Gospel is preached to "every creature" because it is taught to humanity, for whose sake all things were created, whom all things resemble in some way, and to whom, therefore, nothing is alien.

The phrase "every creature" can also mean every nation of the Gentiles. For it had been said before, Go not into the way of the Gentiles (Matthew 10:5). But now it is said, Preach the Gospel to every creature, so that the preaching of the apostles, which was rejected by Judea, might be a help to us. For Judea haughtily rejected it, thus testifying to its own damnation.

Theophylact of Ohrid: Alternatively, "to every creature" means to everyone, whether believing or unbelieving.

The passage continues: He that believeth and is baptized shall be saved. For it is not enough to believe, because one who believes and is not baptized, but is a catechumen, has not yet attained complete salvation.

St. Gregory the Great: But perhaps someone might say to himself, "I have already believed; I will be saved." This person speaks the truth, if he supports his faith with works. For true faith is that which does not contradict in its deeds what it professes in its words.

It then says: But he that believeth not shall be damned.

The Venerable Bede: What shall we say here about infants, who because of their age cannot yet believe? For with adults, there is no question. In the Church of our Savior, then, children believe through others, just as they also drew from others the sins which are forgiven them in baptism.

The passage continues: And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.

Theophylact of Ohrid: That is, they will scatter serpents before them, whether spiritual or physical. As it is said, Ye shall tread upon serpents and scorpions (Luke 10:19), which is understood spiritually. But it may also mean physical serpents, as when Paul was not harmed by the viper.

It continues: And if they drink any deadly thing, it shall not hurt them. We read of many such cases in history, for many people have drunk poison without being harmed by protecting themselves with the sign of Christ.

The passage continues: They shall lay hands on the sick, and they shall recover.

St. Gregory the Great: Are we, then, without faith because we cannot do these signs? No, for these things were necessary in the beginning of the Church. The faith of believers had to be nourished by miracles so that it might increase. In the same way, when we plant groves, we water them until they are strong in the earth; but once they have firmly fixed their roots, we stop irrigating them.

These signs and miracles have other aspects that we should consider more closely. For Holy Church does every day in spirit what the apostles then did in body. When her priests, by the grace of exorcism, lay their hands on believers and forbid evil spirits to dwell in their minds, what are they doing but casting out devils?

And the faithful who have left behind worldly words and whose tongues now proclaim the Holy Mysteries, speak a new language. Those who, by their good warnings, remove evil from the hearts of others, take up serpents. When they hear words of poisonous persuasion without being drawn into evil deeds, they drink a deadly thing, but it will not hurt them. Whenever they see their neighbors growing weak in good works and strengthen their lives by a good example, they lay their hands on the sick, so that they may recover.

All these miracles are greater to the degree that they are spiritual, for through them, souls and not bodies are raised.

Pseudo-Jerome: The Lord Jesus, who had descended from heaven to give liberty to our weak nature, Himself also ascended above the heavens; for this reason it is said, So then after the Lord had spoken to them, He was received up into heaven.

St. Augustine of Hippo: By these words, He seems to show clearly enough that the preceding discourse was the last that He spoke to them on earth, though this does not appear to bind us completely to this opinion. For He does not say, "After He had thus spoken to them," and therefore it can be understood not as the last discourse. The phrase used here, After the Lord had spoken to them, He was received into heaven, could potentially refer to all His other discourses as well.

But since the arguments we have used above lead us to suppose that this was indeed the last time, we ought to believe that after these words, together with those recorded in the Acts of the Apostles, our Lord ascended into heaven.

St. Gregory the Great: We have seen in the Old Testament that Elias was taken up into heaven. But the ethereal heaven is one thing and the aerial heaven is another. The aerial heaven is nearer the earth; Elias, then, was raised into the aerial heaven so that he might be carried away suddenly to some secret region of the earth. There he is to live in great calmness of body and spirit until he returns at the end of the world to pay the debt of death.

We may also observe that Elias ascended in a chariot, so that by this it might be understood that a mere man requires external help. But our Redeemer, as we read, was not carried up by a chariot or by angels, because He who made all things was carried above all by His own power.

We must also consider what Mark adds, And sat at the right hand of God, since Stephen says, I see the heavens opened, and the Son of Man standing at the right hand of God. Now, sitting is the posture of a judge, while standing is the posture of one who is fighting or helping.

Therefore Stephen, while struggling in the conflict, saw Him standing, whom he had as his helper. But Mark describes Him as sitting after His ascension into heaven, because after the glory of His ascension, He will at the end be seen as a judge.

St. Augustine of Hippo: Let us not, therefore, understand this "sitting" as if He were placed there with a human body, as though the Father sat on the left and the Son on the right. Instead, by "the right hand" we should understand the power that He, as man, received from God—that He should come to judge, who first had come to be judged.

For by "sitting" we express habitation, as we say of a person, "he settled in that country for many years." In this way, then, believe that Christ dwells at the right hand of God the Father. For He is blessed and dwells in blessedness, which is called the right hand of the Father, because all is "right hand" there, since there is no misery.¹

It goes on: And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs and wonders.

The Venerable Bede: Observe that just as Mark began his history later, he also extends his written account to more distant times. For he began with the beginning of the preaching of the Gospel by John, and he extends his narrative to the times in which the Apostles sowed that same word of the Gospel throughout the world.

St. Gregory the Great: What should we consider in these words, except that obedience follows the precept, and signs follow the obedience? For the Lord had commanded them, Go into all the world preaching the Gospel, and, You shall be witnesses even to the ends of the earth.

St. Augustine of Hippo: But how was this preaching fulfilled by the Apostles (Acts 1:8), since there are many nations where it has only just begun, and others where it has not yet begun to be fulfilled? Truly, then, this command was not laid upon the Apostles by our Lord as if they alone, to whom He then spoke, were to fulfill so great a charge.

In the same way, He says, Behold, I am with you always, even to the end of the world, speaking apparently to them alone. But who does not understand that this promise is made to the universal Church, which, though some of its members die and others are born, will be here until the end of the world?²

Theophylact of Ohrid: From this we must also know that words are confirmed by deeds, just as then, in the Apostles' case, works confirmed their words, for signs followed. Grant, then, O Christ, that the good words we speak may be confirmed by works and deeds, so that at the last, with You working with us in word and in deed, we may be perfect. For Yours, as is fitting, is the glory of both word and deed.

Amen.