Mark 6 · The Lantern

Jesus went on from there and came to His hometown, accompanied by His disciples.

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.

The Lord comes to His homeland not because He did not know that they would disregard Him, but so that afterward they could not say: if He had come, we would have believed.

When the Sabbath came, He began to teach in the synagogue, and many who heard Him were astonished. “Where did this man get these ideas?” they asked. “What is this wisdom He has been given? And how can He perform such miracles?

Isn’t this the carpenter, the son of Mary and the brother of James, Joses, Judas, and Simon? Aren’t His sisters here with us as well?” And they took offense at 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.

Then Jesus said to them, “Only in his hometown, among his relatives, and in his own household is a prophet without honor.”

So He could not perform any miracles there, except to lay His hands on a few of the sick and heal 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…

If the faith of those who bring them or of the sick is lacking, it may prevent those who possess the gift of healing from exercising it.

There follows, And he could there do no mighty work, &c. What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for he spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their…

And He was amazed at their unbelief. And He went around from village to village, teaching the people.

Then Jesus called the Twelve to Him and began to send them out two by two, giving them authority over 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.

(in Marc. 2, 24) Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Him self had healed every sickness and every infirmity, so also He gave the same power to His disciples.

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.

He instructed them to take nothing but a staff for the journey—no bag, no bread, no money in their belts—

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.

and to wear sandals, but not a second tunic.

And He told them, “When you enter a house, stay there until you leave that area.

If anyone will not welcome you or listen to you, shake the dust off your feet when you leave that place, as a testimony against them. Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.”

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.

So they set out and preached that the people should repent.

They also drove out many demons and healed many of the sick, anointing them with oil.

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.

Now King Herod heard about this (for Jesus’ name had become well known) and he said, “John the Baptist has risen from the dead! That is why miraculous powers are at work 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.

Others were saying, “He is Elijah,” and still others, “He is a prophet, like one of the prophets of old.”

But when Herod heard this, he said, “This is John, whom I beheaded; he has risen from the dead!”

For Herod himself had ordered that John be arrested and bound and imprisoned, on account of his brother Philip’s wife Herodias, whom Herod had married.

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 had been telling Herod, “It is not lawful for you to have your brother’s wife!”

So Herodias held a grudge against John and wanted to kill him. But she had been unable,

because Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard John’s words, he did much of what he said; and he listened to him gladly.

On Herod’s birthday, her opportunity arose. Herod held a banquet for his nobles and military commanders and the leading men of Galilee.

When the daughter of Herodias came and danced, she pleased Herod and his guests, and the king said to the girl, “Ask me for 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, “Whatever you ask of me, I will give you, up to half my kingdom!”

Then she went out and asked her mother, “What should I request?” And her mother answered, “The head of John the Baptist.”

At once the girl hurried back to the king with her request: “I want you to give me the head of John the Baptist on a platter immediately.”

The king was consumed with sorrow, but because of his oaths and his guests, he did not want 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.) It is usual with Scripture, that the historian should relate events as they were then believed by all, thus Joseph is called the father of Jesus by Mary herself.

There follows, And the king was exceeding sorry. Herod not being his own master, but full of lust, fulfilled his oath, and slew the just man; it would have been better however to break his oath, than to commit so great a sin. 'Spiculator' is the name for the public servant commissioned to put men to death.

So without delay, the king commanded that John’s head be brought in. He sent an executioner, who went and beheaded him in the prison.

The man brought John’s head on a platter and presented it to the girl, who gave it to her mother.

His head is presented to Herodias. She rejoices, exults as though she had escaped from a crime, because she has slain her judge. What say you, holy women? Do you see what you ought to teach, and what also to unteach your daughters?

In what way, then, was this just man harmed by this demise, this violent death, these chains, this imprisonment? Who are those he did not set back on their feet—provided they had a penitent disposition—because of what he spoke, because of what he suffered, because of what he still proclaims in our own day—the same message he preached while he was living.

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.

When John’s disciples heard about this, they came and took his body and placed it in a tomb.

Meanwhile, the apostles gathered around Jesus and brought Him news of all they had done and taught.

(de Con. Evan. 2. 45) This is said to have taken place, after the passion of John, therefore what is first related took place last, for it was by these events that Herod was moved to say, This is John the Baptist, whom I beheaded.

After their preaching, the apostles gather to Jesus. This should be a lesson for us that we too, having been chosen for some ministry, should not depart from obedience to the one who chose us or exalt ourselves before him, but should acknowledge him as head, turn to him, and report to him everything we have done and taught (one must not only teach but also act).

For they return to the fountain-head whence the streams flow; those who are sent by God, always offer up thanks for those things which they have received.

And He said to them, “Come with Me privately to a solitary place, and let us rest for a while.” For many people were coming and going, and they did not even have time 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.

So they went away in the boat by themselves to a solitary place.

But many people saw them leaving and recognized Him. They ran together on foot from all the towns and arrived before them.

When Jesus stepped ashore and saw a large crowd, He had compassion on them, because they were like sheep without a shepherd. And He began to teach them many things.

By now the hour was already late. So the disciples came to Jesus and said, “This is a desolate place, and the hour is already late.

Even though the place is desolate, yet the one who feeds the world is present. And even though the hour is late, yet the one who is not subject to the hour is conversing with you.

And when the hour was now late, His disciples came to Him saying: The place is deserted, and the hour is already past. Send them away so that going into the nearby villages and towns, they may buy themselves food to eat. The late hour signifies evening time, as Luke testifies, who says: But the day began to decline, and the twelve came to Him saying: Send the crowds away, etc.

The Lord, placing before them, first, what is most profitable, that is, the food of the word of God, afterwards also gave the multitude food for their bodies; in beginning to relate which, the Evangelist says, And when the day was now far spent, his disciples came unto him, and said, This is a desert place.

Dismiss the crowd so they can go to the surrounding countryside and villages and buy themselves food, for they have nothing to eat.”

But Jesus told them, “You give them something to eat.” They asked Him, “Should we go out and spend two hundred denarii to give all of them bread 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.

“Go and see how many loaves you have,” He told them. And after checking, they said, “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.

Then Jesus directed them to have the people sit in groups on the green grass.

So they sat down in groups of hundreds and fifties.

Taking the five loaves and the two fish and looking up to heaven, Jesus spoke a blessing and broke the loaves. Then He gave them to His disciples to set before the people. And He divided the two fish among them 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.

They all ate and were satisfied,

and the disciples picked up twelve basketfuls of broken pieces of bread and 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 there were five thousand men who had eaten the loaves.

Immediately Jesus made His disciples get into the boat and go on ahead of Him to Bethsaida, while He dismissed 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.

After bidding them farewell, He went up on the mountain to pray.

When evening came, the boat was in the middle of the sea, and Jesus was alone on land.

He could see that the disciples were straining to row, because the wind was against them. About the fourth watch of the night, Jesus went out to them, walking on the sea. He intended 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.

but when they saw Him walking on the sea, they cried out, thinking He was a ghost—

for they all saw Him and were terrified. But Jesus spoke up at once: “Take courage! It is I. Do not be afraid.”

Then He climbed into the boat with them, and the wind died down. And the disciples were utterly astounded beyond measure, and were marveling.

For they had not understood about the loaves because their hearts had been hardened.

When they had crossed over, they came to the land of Gennesaret and moored the boat.

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.

As soon as they got out of the boat, the people recognized Jesus

and ran through that whole surrounding region, carrying the sick on mats to wherever they heard He was.

And wherever He went—villages and towns and countrysides—they laid the sick in the marketplaces and begged Him just to let them touch the fringe of His cloak. And all who touched Him were healed.

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