Mark 6 · The Lantern

And he departed thence and cam into his awne countre and his disciples folowed 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…

And he went out from there and came into his own country, and his disciples followed him; and when the Sabbath came, he began to teach in the synagogue. And many hearing him were amazed at his teaching, saying: Where did this man get all these things? And what wisdom is this that is given to him, and such mighty works performed by his hands?

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.

And whe the saboth daye was come he beganne to teache in ye synagsge. And many that hearde him were astonyed and sayde: From whens hath he these thinges? and what wysdo is this that is geve vnto him? and suche vertues yt are wrought by his hondes?

Is not this that carpeter Maryes sonne ye brother of Iames and Ioses and of Iuda and Simon? and are not his systers here with vs? 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 Iesus sayde vnto the: a prophet is not despysed but in his awne coutre and amonge his awne kynne and amonge the that are of the same housholde.

And he coulde there shewe no miracles but leyd his hondes apon a feawe sicke foolke and healed the.

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 merveyled at their vnbelefe. And he went aboute by ye tounes yt laye on every syde teachynge.

And he called ye twelve and beganne to sende them two and two and gave them power over vnclene spretes.

(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.

Furthermore, not only did He Himself teach, but He also sends His disciples, and moreover in pairs of two, so that they might be bolder. For if He had sent them one by one, one alone could not have acted so boldly, and if He had sent more than two together, the number of apostles would not have sufficed for all the villages.

And comaunded the that they shuld take nothinge vnto their Iorney save a rodde only: Nether scrippe nether breed nether mony in their pourses:

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.

(ubi sup.) Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to h…

(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 shuld be shood with sandals. And that they shuld not put on two coottes.

And he sayd vnto the: whersoever ye entre in to an house there abyde tyll ye departe thence

And whosoever shall not receave you nor heare you when ye departe thence shake of the duste that is vnder youre fete for a witnesse vnto them. I saye verely vnto you it shalbe easyer for Zodom and Gomor at the daye of iudgement then for that cite.

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…

From those who would not receive them, they were to shake off the dust from their feet, according to the Lord's words, as a sign that they had made a long journey for their sake and yet without benefit to them, or as a sign that they took nothing from them, not even the dust itself, but on the contrary shook even that off, so that it might serve as a testimony against them, tha…

(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 they went out and preached that they shuld repent:

and they caste out many devylles. And they annoynted many that were sicke with oyle and healed 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.

And kynge Herode herde of him (for his name was spreed abroade) and sayd: Iohn Baptiste is rysen agayne from deeth and therfore miracles are wrought by 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.

Wother sayd it is Helyas: and some sayde: it is a Prophet or as one of ye Prophetes.

But when Herode hearde of him he sayd: it is Iohn whom I beheded he is rysen from deeth agayne.

For Herode him sylfe had sent forth and had taken Iohn and bounde him and cast him into preson for Herodias sake which was his brother Philippes wyfe. For he had maried 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.

Iohn sayd vnto Herode: It is not laufull for the to have thy brothers wyfe.

Herodias layd wayte for him and wolde have killed him but she coulde not.

For Herode feared Iohn knowynge yt he was a iuste man and an holy: and gave him reverence: and when he hearde him he dyd many thinges and hearde him gladly.

But when a couenient daye was come: Herode on his birth daye made a supper to ye lordes captayns and chefe estates of Galile.

And ye doughter of ye sayde Herodias came in and daused and pleased Herode and them that sate at bourde also. Then ye kynge sayd vnto ye mayden: axe of me what thou wilt and I will geve it ye

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 sware vnto hyr whatsoever thou shalt axe of me I will geve it ye even vnto ye one halfe of my kyngdome.

And she wet forth and sayde to her mother: what shall I axe? And she sayde: Iohn Baptistes heed.

And she cam in streygth waye with haste vnto ye kynge and axed sayinge: I will that thou geve me by and by in a charger ye heed of Iohn Baptist.

And ye kynge was sory: howbe it for his othes sake and for their sakes which sate at supper also he wolde not put her besyde her purpose.

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.

And immediatly ye kynge sent ye hangma and comaunded his heed to be brought in. And he went and beheeded him in the preson

and brought his heed in a charger and gave it to the mayden and the mayden gave it to her mother.

And when his disciples hearde of it they came and toke vp his body and put it in a toumbe.

And the apostels gaddered them selves to ggedre to Iesus and tolde him all thinges booth what they had done and what they had 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 sayd vnto them: come ye aparte into the wyldernes and rest awhyle. For there were many comers and goers that they had no leasure so moche as to eate.

For many were coming and going, and they had not even time to eat. Where the great happiness of that time is demonstrated by the labor of the teachers and the zeal of the learners, which would that it return in our time, so that such great crowds of faithful listeners throng to the ministers of the word, that they have no free time for tending to the body.

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 he wet by ship out of the waye into a deserte place.

But the people spyed them when they departed: and many knewe him and ranne afote thyther out of all cities and cam thyther before them and came togedder vnto him.

And Iesus went out and sawe moche people and had compassion on them because they were lyke shepe which had no shepeherde. And he beganne to teache them many thinges.

And when ye daye was nowe farre spet his disciples came vnto him sayinge: this is a desert place and now the daye is farre passed

let the departe that they maye goo into the countrey rounde about and into the tounes and bye the breed: for they have nothinge to eate.

He answered and sayde vnto them: geve ye the to eate. And they sayde vnto him: shall we goo and bye ii.C. penyworth of breed and geve the to eate?

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.

He sayde vnto the: how many loves have ye? Goo and loke. And when they had serched they sayde: v. and.ii. fysshes.

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 comaunded them to make them all syt doune by companyes apon the grene grasse.

And they sate doune here a rowe and there arowe by houndredes and by fyfties.

And he toke ye.v. loves and ye ii. fysshes and loked vp to heven and blessed and brake the loves and gave them to his disciples to put before the: and the.ii. fysshes he devyded amonge 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.

And they all dyd eate and were satisfied.

And they toke vp twelve baskettesfull of the gobbettes and of ye fysshes.

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 they that ate were about fyve thousand men.

And streyght waye he caused his disciples to goo into the shipe and to goo over the water before vnto Bethsaida whyll he sent awaye the people.

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 assone as he had sent them away he departed into a moutayne to praye.

And when even was come the ship was in the middes of the see and he alone on the londe

and he sawe the troubled in rowynge for the wynde was cotrary vnto them. And aboute ye fourth quartre of ye nyght he came vnto the walkinge apon the see and wolde have passed by the.

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.

When they sawe him walkinge apon the see they supposed it had bene a sprete and cryed oute:

For they all sawe him and were afrayed. And anon he talked with them and sayde vnto them: be of good chere it is I be not afrayed.

And he went vp vnto them into the shippe and the wynde ceased and they were sore amased in them selves beyonde measure and marveyled.

For they remembred not of the loves because their hertes were blynded.

And they came over and went into the londe of Genezareth and drue vp into the haven.

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 assone as they were come out of ye shippe streyght they knewe him

and ran forth throughout all ye region rounde about and began to cary aboute in beeddes all yt were sicke to the place where they heard tell yt he was.

And whyther soever he entred into tounes cities or villages they layde their sicke in the stretes and prayed him that they myght touche and it were but the edge of his vesture. And as many as touched him were safe.

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