Mark 6 · The Lantern

The Rejection at Nazareth

And He went out from there and came into His hometown, and His disciples follow Him.

If, however, there be any one who, like Plato, supposes that two souls cannot, more than two bodies could, co-exist in the same individual, I, on the contrary, could show him not merely the co-existence of two souls in one person, as also of two bodies in the same womb, but likewise the combination of many other things in natural connection with the soul-for instance, of demoni…

(in Marc. 2, 23) He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who by His words and deeds they might know to be the Christ, solely on account of His kindred.

After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee; wherefore it is said, And he went out from thence, and came into his own country.

And when the Sabbath was coming, He began to teach in the synagogue; and many hearing were astonished, saying, “From where to this man these things, and what is the wisdom having been given to Him, even such miracles are done through His hands?

Is this not the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not His sisters here with us?” And they were offended by Him.

And the priest said to Joseph, You have been chosen by lot to take into your keeping the virgin of the Lord. But Joseph refused, saying: I have children, and I am an old man, and she is a young girl. I am afraid lest I become a laughing-stock to the sons of Israel.

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

I believe that He [Jesus] was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin.

And Jesus was saying to them that “A prophet is not without honor except in his hometown and among his relatives and in his household.”

And He was not able to do any work of power there, except having laid the hands on a few sick, He healed them.

And perhaps, as in the case of metallic substances there exists in some a natural attraction toward some other thing, as in the magnet for iron, and in naphtha for fire, so there is an attraction in such faith toward the divine power according to what Jesus said: "If you have faith as a grain of mustard seed, you shall say unto this mountain, 'Move to another place,' and it sha…

In some cases he so richly poured forth the mighty work of healing that the Evangelist was led to exclaim: "He healed all their sick." But among others the unfathomable depth of Christ's goodness was so thwarted that it was said: "And Jesus could do there no mighty works because of their unbelief." So the bounty of God is actually curtailed temporarily according to the receptiv…

The Lord could not perform miracles there not because He was powerless, but because those people were unbelieving. Sparing them, He does not perform miracles, lest they serve for the greater condemnation of those people as unbelievers even in the presence of miracles.

And He was marveling because of their unbelief. And He was going around the villages, teaching.

The Ministry of the Twelve

And He calls near the Twelve and began to send them forth two by two, and He was giving them authority over the unclean spirits.

(Hom. in Evan. 17) Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.

And he went around the villages in a circuit, teaching; and he called the twelve and began to send them two by two, and gave them power over unclean spirits.

Again He sends the Apostles two and two that they, might become more active; for, as says the Preacher, Two are better than one. (Eccl. 4:9) But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.

And He instructed them that they may take nothing for the journey except a staff alone — no bread, nor bag, nor money in the belt —

To wish for nothing more than need demands Is rest supreme, with simple food and dress To feed and clothe our bodies and to seek No more than is prescribed by nature's wants. When going on a journey, take no purse, Nor of a second tunic think, and be Not anxious for the morrow, lest for food The belly lack. Our daily bread returns With every sun.

And he commanded them to take nothing for the journey except a staff only. No bag, no bread, nor money in their belt, but be shod with sandals, and not put on two tunics. Such a preacher ought to have trust in God, that even if he does not provide for the needs of this life, he should surely know these things will not be lacking.

(Vict. Ant. e Cat. in Marc.) The Lord also gives them this command, that they might show by their mode of life, how far removed they were from the desire of riches. (Vict. Ant. e Cat. in Marc.) Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which (1 Cor.

but having put on sandals, and not to put on two tunics.

And He was saying to them, “Wherever you enter into a house, remain there until you go out from there.

And whatever place may not receive you nor hear you, departing from there, shake off the dust which is under your feet for a testimony against them.”

Therefore, standing and seeing all the people gazing upon him in profound silence, and Simon the magician standing in the midst, he began to speak thus: "Peace be to all you who are in readiness to give your right hands to the truth of God, which, being His great and incomparable gift in the present world, He who sent us, being an infallible Prophet of that which is supremely p…

And whoever shall not receive you, &c. This the Lord commanded them, that they might show that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them.

(Vict. Ant. e Cat. in Marc.) Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves.

And having gone out, they proclaimed that they may repent.

And they were casting out many demons and were anointing many sick with oil and were healing them.

But, moreover, the very interrogation which is put in baptism is a witness of the truth. For when we say, "Dost thou believe in eternal life and remission of sins through the holy Church? "we mean that remission of sins is not granted except in the Church, and that among heretics, where there is no Church, sins cannot be put away.

(ubi sup.) Wherefore it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.

Before the sending of the Holy Spirit, there was neither the full gift of the Holy Spirit for confirmation and public confession of the name of Christ, nor the plenary anointing of the mind for departure; therefore Christ only initiated and intimated these two Sacraments, namely confirmation and extreme unction.

The Beheading of John

And King Herod heard, for His name became well known. And they were saying that “John the one baptizing has been raised out from the dead, and because of this the miraculous powers operate in him.”

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [wi…

(non occ.) After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people; wherefore he says, And king Herod heard of him.

It goes on, For his name was spread abroad. For it is not right that a candle should be placed under a bushel. And they said, that is, some of the multitude, that John the Baptist was risen from the dead, and therefore mighty works do show themselves forth in him.

But others were saying that “He is Elijah”; and others were saying that “A prophet, like one of the prophets.”

But Herod, having heard, was saying, “Whom I beheaded — John — he is risen.”

For Herod himself, having sent, seized John and bound him in prison on account of Herodias the wife of Philip his brother, because he had married her.

Set aside for a moment the term "prison." Just call it a temporary retirement. Even though the body is imprisoned, even though the flesh is confined, everything still remains open to the spirit. Walk back and forth, my spirit, not thinking of shady walks or long cloisters, but of the road that leads directly to God.

(Mor. 3, 7) I cannot, without the greatest wonder, reflect that he, who was filled even in his mother's womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men, is beheaded for the dancing of a girl, and though a man of so great austerity, meets death through such a foul instrument.

Taking advantage of the occasion, Mark inserts here an introductory discourse on the death of the Baptist. Some say that Herod took Herodias while Philip was still alive, and for this he was rebuked as a lawbreaker who had married the wife of his living brother. On the contrary, others maintain that Philip had already died, but left behind a daughter.

For John was saying to Herod that “It is not lawful for you to have the wife of your brother.”

And Herodias was holding it against him and was wishing to kill him, and was not able;

for Herod was afraid of John, knowing him to be a righteous and holy man, and he was keeping him safe. And when he had heard him, he was much perplexed, and was hearing him gladly.

And when an opportune day was coming, when Herod on his birthday made a banquet for his great men and for the chief captains and for the leading men of Galilee —

and when his daughter Herodias entered and danced, she pleased Herod and those reclining with him. And the king said to the girl, “Ask me whatever you wish, and I will give it to you.”

Note how varied sins are interwoven in this one vicious action! A banquet of death is set out with royal luxury, and when a larger gathering than usual has come together, the daughter of the queen, sent for from within the private apartments, is brought forth to dance in the sight of all. What could she have learned from an adulteress but the loss of modesty?

A girl dances, a mother rages, there is rash swearing in the midst of the luxurious feast, and an impious fulfillment of what was sworn.

And when the daughter of Herodias had come in and danced, and pleased Herod. Herod is not excused for having committed murder unwillingly and reluctantly because of an oath, since he perhaps swore for the purpose of preparing the machinery for the future killing.

And he swore to her greatly, “Whatever thing you ask me, I will give you, up to half of my kingdom.”

And having gone out, she said to her mother, “What shall I ask for myself?” And she said, “The head of John the one baptizing.”

And having entered immediately with haste to the king, she asked, saying, “I desire that you give me at once on a platter the head of John the Baptist.”

And the king, having been made deeply sorrowful, on account of the oaths and those reclining with him, was not willing to refuse her.

A Man's disposition ought to be undefiled and sound, so that he may utter words without dissimulation and possess his vessel in sanctification; that he may not delude his brother with false words nor promise aught dishonourable. If he has made such a promise it is far better for him not to fulfil it, rather than to fulfil what is shameful.

(ubi sup.) In that again which is added, And for their sakes who sat with him, he wishes to make all partakers in his guilt, that a bloody feast might be set before luxurious and impure guests. Wherefore it goes on, But sending an executioner, he commanded his head to be brought in a charger.

But the reckless and lustful Herod feared to break his oath and therefore kills the righteous man, when he ought in this case to have violated the oath and not committed so terrible a crime (to keep an oath is not always good). A guardsman was the name for such a military man who was appointed by the community to execute and put to death criminals.

And immediately the king, having sent an executioner, commanded his head to be brought. And having gone, he beheaded him in the prison,

and brought his head on a platter and gave it to the girl, and the girl gave it to her mother.

Look, most savage king, at the spectacle of your feast. Stretch out your right hand and see the streams of holy blood pouring down between your fingers. Nothing is lacking in your cruelty. The hunger for such unheard-of cruelty could not be satisfied by banquets, or the thirst by goblets.

Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help.

And he brought his head on a platter, and gave it to the girl, and the girl gave it to her mother. This can be understood literally, but we even today perceive in the head of John the prophet, that the Jews lost Christ, who is the head of prophets.

And his disciples, having heard it, came and took up his body and laid it in a tomb.

The Feeding of the Five Thousand

And the apostles are gathered together to Jesus, and they related to Him all things — how much they had done and how much they had taught.

And He speaks to them, “Come, you yourselves apart, to a solitary place, and rest a little.” For those coming and those going were many, and they were not even able to eat.

(in Marc. 2, 25) Leaving also Judæa, the holy preachers, in the desert of the Church, overwhelmed by the burden of their tribulations amongst the Jews, obtained rest by the imparting of the grace of faith to the Gentiles.

Christ gives His disciples rest; this is a lesson for leaders, so that they know how to give rest to those who labor in word and teaching, and not always keep them in tension and toil.

Mystically, however, the Lord took apart those whom He chose, that though living amongst evil men, they might not apply their minds to evil things, as Lot in Sodom, Job in the land of Uz, and Obadiah in the house of Ahab. Little indeed is the rest of the saints here on earth, long is their labour, but afterwards, they are bidden to rest from their labours.

And they went away in the boat into a solitary place on their own.

And they saw them going, and many recognized, and on foot from all the cities they ran together there and went before them.

And having gone out, He saw a great crowd and was moved with compassion toward them, because they were like sheep not having a shepherd. And He began to teach them many things.

And already, the hour being late, His disciples, having come to Him, were saying that “The place is desolate and it is already a late hour.

Dismiss them, that having gone to the surrounding region and villages, they may buy for themselves something to eat.”

But answering He said to them, “You yourselves give them something to eat.” And they say to Him, “Having gone, shall we buy two hundred denarii of bread, and then we will give them it to eat?”

As man he was put to the test, but as God he came through victorious—yes, he bids us be of good cheer, because he has conquered the world. He hungered—yet he fed thousands. He is indeed "living, heavenly bread." He thirsted—yet he exclaimed: "Whoever thirsts, let him come to me and drink." Indeed he promised that believers would become fountains.

This incarnation was effected, not in seeming and unreality, but in reality. He did not only pass through the Virgin, as through a channel, but was verily made flesh of her. Like us He really ate, and of the Virgin was really suckled. For if the incarnation was an unreality, then our salvation is a delusion. The Christ was twofold—the visible man, the invisible God.

But observe the disciples, how they are distinguished by their love for mankind! Taking pity on the people, they approach Christ and begin to entreat Him on their behalf.

And He says to them, “How many loaves do you have? Go, see.” And having known, they say, “Five, and two fish.”

Five loaves and fishes two he orders placed As food before the people thronging round Their master, by their hunger undeterred, Who mindful not of food forgot their towns, Their forts, their markets, hamlets, trading-posts And cities, glad to feed upon his words.

(Con. Evan. 2. 46) It goes on, And he saith unto them, How many loaves hare ye? go and see. The other Evangelists pass over this being done by the Lord. It goes on, And when they knew, they say, Five, and two fishes. This, which was suggested by Andrew, as we learn from John, the other Evangelists, using the plural for the singular, have put into the mouth of the disciples.

And he says to them: How many loaves do you have? Go and see. And when they knew, they said: Five, and two fish. By the five loaves of the Apostles, and two fish, the whole scripture of the Old Testament is signified.

And He commanded them to recline all in groups by groups on the green grass.

And they sat down in groups by groups, by hundreds and by fifties.

And having taken the five loaves and the two fish, having looked up to heaven, He blessed and broke the loaves and was giving them to His disciples that they may set before them; and the two fish He divided among all.

Take note therefore of how his [creative] activity is mixed in with everything. When our Lord took a little bread, he multiplied it in the twinkling of an eye. That which [people] effect and transform in ten months with toil, his ten fingers effected in an instant. For he placed his hands beneath the bread as though it were earth, and spoke over it as though thunder.

Thou, our bread, our true refreshment, never failing sweetness art; He can nevermore know hunger, who is at thy banquet fed, Nourishing not our fleshly nature, but imparting lasting life.

It goes on, And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them: and the two fishes divided he among them all. He also looks up to heaven, that He may teach us to seek our food from God, and not from the devil, as they do who unjustly feed on other men's labours.

And all ate and were satisfied,

and they took up twelve hand-baskets full of fragments, and of the fish.

The banquet ended, plates still overflow, And with the crumbs twelve baskets then they fill. The stuffed boy strives with undigested fare, The waiter groans beneath his heavy load. Who can a great feast spread from stores so few? Who but the maker of our frame and all That nurtures it, who shaped the world from nought?

And they all ate and were satisfied, and they took up twelve baskets full of broken pieces and of the fish. What is left over for the crowds is lifted by the disciples; for the holier mysteries that the unskilled cannot grasp are not to be negligently omitted, but are to be sought by the perfected.

Or, in the gathering of the twelve baskets full of fragments, is signified the time, when they shall sit on thrones, judging all who are left of Abraham, Isaac, and Jacob, the twelve tribes of Israel, when the remnant of Israel shall be saved.

And those having eaten of the loaves were five thousand men.

Jesus Walks on Water

And immediately He compelled His disciples to climb into the boat and to go before to the other side, to Bethsaida, until He Himself dismisses the crowd.

The Savior thus compelled the disciples to enter into the boat of testing and to go before him to the other side, so to learn victoriously to pass through difficulties.

"He compelled the disciples." The disciples were separated from Him only by compulsion, for they themselves did not wish to part from Him, partly out of their love for Him, and partly out of perplexity as to how He could come to them without a boat.

(Vict. Ant. e Cat. in Marc.) He dismisses indeed the people with His blessing and with some cures. But He constrained His disciples, because they could not without pain separate themselves from Him, and that, not only on account of the very great affection which they had for Him, but also because they were at a loss how He would join them.

And having taken leave of them, He departed into the mountain to pray.

And when evening had come, the boat was in the midst of the sea, and He Himself alone upon the land.

And seeing them straining in the rowing — for the wind was contrary to them — about the fourth watch of the night He comes to them, walking on the sea, and He was wishing to pass by them.

But what is the spiritual nuance of the boat into which Jesus constrained the disciples to enter? Is it perhaps the conflict of temptations and difficulties into which any one is constrained by the Word, and goes unwillingly? The Savior wishes to train by exercise the disciples in this boat which is distressed by the waves and the contrary wind.

It can also be asked why, when the disciples were laboring on the sea, the Lord stood on the shore after His resurrection, though before His resurrection He had walked on the waves of the sea before His disciples. The reason for this matter is quickly understood if the cause that was then present is considered.

(Vict. Ant. e Cat. in Marc.) Holy Scripture reckons four watches in the night, making each division three hours; wherefore by the fourth watch it means that which is after the ninth hour, that is, in the tenth or some following hour. There follows, And would have passed them. (Vict. Ant. e Cat.

And having seen Him walking on the sea, they thought that it is a ghost, and cried out;

for all saw Him and were troubled. And immediately He spoke with them and says to them, “Take courage! I am He; do not fear.”

And He went up to them into the boat, and the wind ceased. And exceedingly, beyond all measure, they were amazed in themselves;

for they did not understand by the loaves, but their heart was hardened.

"We have but five loaves, and two fishes." Wherefore Mark also saith, "They understood not the saying, for their heart was hardened." They continuing therefore to crawl on the ground, then at length He brings in His own part, and saith, "Bring them hither to me." For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He tha…

As for the apostles, not having recognized Christ from the miracle of the loaves, they recognized Him from the present miracle on the sea. Therefore one may suppose that Christ allowed them to be in danger also so that, not having recognized Him from the miracle of the loaves, they might now recognize Him from the miracle on the sea and derive benefit for themselves from it.

Jesus Heals at Gennesaret

And having passed over to the land, they came to Gennesaret and drew to shore.

When they had disembarked from the boat, they immediately recognized him: And running through that whole region, they began to carry those who were ill on mats to wherever they heard he was. They recognized him by reputation, not by face: or certainly because of the greatness of the signs he performed among the people, very many knew him by appearance as well.

The Lord arrived at this place, it seems, after no small time (of absence); therefore the evangelist also says: "when they recognized Him... they began to bring the sick." They did not yet invite Him into their homes, but themselves brought the sick, beseeching to touch even the hem of His garment.

(non occ.) The Evangelist, having shown the danger which the disciples had sustained in their passage, and their deliverance from it, now shows the place to which they sailed, saying, And when they had passed over, they came into the land of Gennesaret, and drew to the shore.

And when they were exiting out of the boat, immediately, having recognized Him,

they ran around all that region and began to carry about on the mats those being sick, to wherever they were hearing that He is.

And wherever He was entering — into villages or into cities or into fields — in the marketplaces they were laying those ailing, and were begging Him that they shall touch only the fringe of His clothing; and as many as touched Him were being healed.