1 And he yede out fro thennus, and wente in to his owne cuntre; and hise disciplis folewiden him.
Tertullian · AD 220 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…
Bede · AD 735 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?
Theophylact of Ohrid · AD 1107 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.
2 And whanne the sabat was come, Jhesus bigan to teche in a synagoge. And many herden, and wondriden in his techyng, and seiden, Of whennus to this alle these thingis? and what is the wisdom that is youun to hym, and siche vertues whiche ben maad bi hise hondis?
3 Whether this is not a carpenter, the sone of Marie, the brother of James and of Joseph and of Judas and of Symount? whether hise sistris ben not here with vs? And thei weren sclaundrid in hym.
Protoevangelium of James · AD 150 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.
John Chrysostom · AD 407 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."
John Wesley · AD 1749 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.
4 And Jhesus seide to hem, That a profete is not without onoure, but in his owne cuntrey, and among his kynne, and in his hous.
Bede · AD 735 And Jesus said to them, a prophet is not without honor, except in his own country, and among his own relatives, and in his own house.
Theophylact of Ohrid · AD 1107 Or again, if the prophet has noble relations, his countrymen hate them, and on that account do not honour the prophet.
5 And he myyte not do there ony vertu, saue that he helide a fewe sijk men, leiynge on hem hise hoondis.
Origen of Alexandria · AD 253 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…
John Cassian · AD 435 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.
Theophylact of Ohrid · AD 1107 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…
6 And he wondride for the vnbileue of hem. And he wente aboute casteles on ech side, and tauyte.
Theophylact of Ohrid · AD 1107 The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord, in abandoned and lowly villages. Wherefore it is said, And he went round about the villages, teaching.
7 And he clepide togidere twelue, and bigan to sende hem bi two togidere; and yaf to hem power of vnclene spiritis,
Gregory the Dialogist · AD 604 (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.
Bede · AD 735 (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.
Theophylact of Ohrid · AD 1107 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.
8 and comaundide hem, that thei schulde not take ony thing in the weie, but a yerde oneli, not a scrippe, ne breed, nether money in the girdil,
Prudentius · AD 410 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.
Bede · AD 735 (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…
Pseudo-Chrysostom · AD 1274 (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.
9 but schod with sandalies, and that thei schulden not be clothid with twei cootis.
Augustine of Hippo · AD 430 What is forbidden is neither the carrying nor the possessing of two coats, but more distinctly the wearing of two coats at the same time. The words say: "and not put on two coats." What counsel is conveyed to them by this? They ought to walk not in duplicity, but in simplicity.
Bede · AD 735 (ubi sup.) Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.
10 And he seide to hem, Whidur euer ye entren in to an hous, dwelle ye there, til ye goon out fro thennus.
Bede · AD 735 And he said to them: Wherever you enter a house, stay there until you leave from there. In Matthew it is written thus: Whatever town or village you enter, inquire who in it is worthy, and stay there until you leave (Matthew 10).
Theophylact of Ohrid · AD 1107 He bids them remain in one house, lest people think they change places for the sake of gluttony, wandering from one house to another.
11 And who euer resseyueth you not, ne herith you, go ye out fro thennus, and schake awei the powdir fro youre feet, in to witnessyng to hem.
Pseudo-Clement · AD 400 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…
Theophylact of Ohrid · AD 1107 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…
Pseudo-Chrysostom · AD 1274 (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.
12 And thei yeden forth, and prechiden, that men schulden do penaunce.
Bede · AD 735 And they went out and preached that people should repent, and they cast out many demons, etc. The Apostle James says: "Is any one among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And if he has committed sins, they will be forgiven him" (James 5).
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) It goes on, And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar.
13 And thei castiden out many feendis, and anoyntiden with oyle many sijk men, and thei weren heelid.
Cyprian · AD 258 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.
Bede · AD 735 (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.
Bonaventure · AD 1257 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.
14 And kyng Eroude herde, for his name was maad opyn, and seide, That Joon Baptist hath risen ayen fro deeth, and therfor vertues worchen in hym.
Josephus · AD 100 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…
Glossa Ordinaria · AD 1274 (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.
Pseudo-Jerome · AD 1274 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.
15 Othir seiden, That it is Helie; but othir seiden, That it is a profete, as oon of profetis.
Theophylact of Ohrid · AD 1107 For John confuted many men, when he said, Ye generation of vipers. It goes on, But others said, that it is a prophet, or as one of the prophets.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) It seems to me that this prophet means that one of whom Moses said, God will raise up a prophet unto thee of thy brethren. (Deut. 8:15.) They were right indeed, but because they feared to say openly, This is the Christ, they used the voice of Moses, veiling their own surmise through fear of their rulers.
16 And whanne this thing was herd, Eroude seide, This Joon, whom Y haue biheedide, is risun ayen fro deeth.
Augustine of Hippo · AD 430 (de Con. Evan. ii. 43) But in these words Luke bears witness to Mark, to this point at least, that others and not Herod said that John had risen; but Luke had represented Herod as hesitating, and has put down his words as if he said, John have I beheaded, but who is this of whom I hear such things?
Theophylact of Ohrid · AD 1107 And Herod was afraid. So wretched was this man that he was afraid of a dead man!
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) There follows, But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. Herod expressly says, this in irony.
17 For thilke Eroude sente, and helde Joon, and boond hym in to prisoun, for Erodias, the wijf of Filip, his brothir; for he hadde weddid hir.
Tertullian · AD 220 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.
Gregory the Dialogist · AD 604 (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.
Theophylact of Ohrid · AD 1107 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.
18 For Joon seide to Eroude, It is not leueful to thee, to haue the wijf of thi brothir.
John Chrysostom · AD 407 John saw a man that was a tyrant overthrowing the divine commands on marriage. With boldness, he proclaimed in the midst of the forum, "It is not lawful for you to have your brother Philip's wife." So we learn from him to admonish our fellow servant as an equal. Do not shrink from the duty of chastising a brother, even though one may be required to die for it.
19 And Erodias leide aspies to hym, and wolde sle hym, and myyte not.
Bede · AD 735 (ubi sup.) For Herodias was afraid, lest Herod should repent at some time, or be reconciled to his brother Philip, and so the unlawful marriage be divorced. It goes on, For Herod feared John, knowing that he was a just man, and an holy.
Theophylact of Ohrid · AD 1107 See how powerful the passion of carnal love is! Here is Herod, who had so much respect and fear for John, yet disregarded this in order only to satisfy his passion.
20 And Eroude dredde Joon, and knewe hym a iust man and hooli, and kepte hym. And Eroude herde hym, and he dide many thingis, and gladli herde hym.
John Chrysostom · AD 407 Mark says that Herod exceedingly honored the man [John], even when reproved. So great a thing is virtue.
Remigius of Rheims · AD 533 For his lustful will drove him to lay hands on a man, whom he knew to be just and holy. And by this, we may see how a less fault became the cause to him of a greater; as it is said, (Rev. 22:11) He which is filthy, let him be filthy still.
Glossa Ordinaria · AD 1274 (non occ.) He feared him, I say, because he revered him, for he knew him to be just in his dealings with men, and holy towards God, and he took care that Herodias should not slay him. And when he heard him, he did many things, for he thought that he spake by the Spirit of God, and heard him gladly, because he considered that what he said was profitable.
21 And whanne a couenable dai was fallun, Eroude in his birthdai made a soper to the princis, and tribunes, and to the grettest of Galilee.
Bede · AD 735 (ubi sup.) The only men whom we read of, as celebrating their birthdays with festive joys are Herod and Pharaoh, but each, with an evil presage, stained his birthday with blood; Herod, however, with so much the greater wickedness, as he slew the holy and guiltless teacher of truth, and that, by the wish, and at the instance of a female dancer. For there follows.
Theophylact of Ohrid · AD 1107 For during the banquet, Satan danced in the person of the damsel, and the wicked oath is completed. For it goes on, And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
22 And whanne the douyter of thilke Erodias was comun ynne, and daunside, and pleside to Eroude, and also to men that saten at the mete, the kyng seide to the damysel, Axe thou of me what thou wolt, and Y schal yyue to thee.
Ambrose of Milan · AD 397 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?
Augustine of Hippo · AD 430 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.
Bede · AD 735 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.
23 And he swore to hir, That what euer thou axe, Y schal yyue to thee, thouy it be half my kyngdom.
John Chrysostom · AD 407 So much did he value his kingdom, such a captive was he to his passion, that he would give it to her for her dancing. And why do you wonder that this happened then, when even now, after so much instruction in sound doctrine, many men give away their soul for the dancing of these effeminate young men with no oath needed?
Bede · AD 735 (ubi sup.) His oath does not excuse his murder, for perchance his reason for swearing was, that he might find an opportunity for slaying, and if she had demanded the death of his father and mother, he surely would not have granted it. It goes on, And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.
24 And whanne sche hadde goon out, sche seide to hir modir, What schal Y axe? And sche seide, The heed of Joon Baptist.
Bede · AD 735 When she had gone out, she said to her mother: "What shall I ask?" And she said: "The head of John the Baptist, etc." Herodias, fearing lest Herod should at some point come to his senses, or become a friend of her brother Philip and dissolve the illicit marriage with divorce, advised her daughter to immediately ask for the head of John at the very banquet, a work worthy of the…
Theophylact of Ohrid · AD 1107 "That you give me," says the wicked woman, "right now," at once.
25 And whanne sche was comun ynne anoon with haast to the kyng, sche axide, and seide, Y wole that anoon thou yyue to me in a dische the heed of Joon Baptist.
26 And the kyng was sori for the ooth, and for men that saten togidere at the meete he wolde not make hir sori;
Ambrose of Milan · AD 397 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.
Bede · AD 735 (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.
Theophylact of Ohrid · AD 1107 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.
27 but sente a manqueller and comaundide, that Joones heed were brouyt in a dissche. And he bihedide hym in the prisoun,
Peter Chrysologus · AD 450 For then did the old greedy dragon taste in the head of the servant what he so thirsted after—the passion of the master.
Bede · AD 735 Now Herod was not ashamed to bring before his guests the head of a murdered man; but we do not read of such an act of madness in Pharaoh. From both examples, however, it is proved to be more useful, often to call to mind the coming day of our death, by fear and by living chastely, than to celebrate the day of our birth with luxury.
Pseudo-Jerome · AD 1274 Or else, The head of the law, which is Christ, is cut off from his own body, that is, the Jewish people, and is given to a Gentile damsel, that is, the Roman Church, and the damsel gives it to her adulterous mother, that is, to the synagogue, who in the end will believe.
28 and brouyte his heed in a disch, and yaf it to the damysel, and the damysel yaf to hir modir.
Ambrose of Milan · AD 397 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?
John Chrysostom · AD 407 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.
Bede · AD 735 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.
29 And whanne this thing was herd, hise disciplis camen, and token his bodi, and leiden it in a biriel.
Bede · AD 735 (ubi sup.) There follows, And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. Josephus relates, that John was brought bound into the castle of Macheron, and there slain; and ecclesiastical history (Theodoret. Hist. Eccles. 3:3) says that he was buried in Sebaste, a city of Palestine, once called Samaria.
30 And the apostlis camen togidere to Jhesu, and telden to hym alle thingis, that thei hadden don, and tauyt.
Augustine of Hippo · AD 430 (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.
Theophylact of Ohrid · AD 1107 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).
Pseudo-Jerome · AD 1274 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.
31 And he seide to hem, Come ye bi you silf in to a desert place; and reste ye a litil. For there were many that camen, and wenten ayen, and thei hadden not space to ete.
Bede · AD 735 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.
Theophylact of Ohrid · AD 1107 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.
Pseudo-Jerome · AD 1274 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.
32 And thei yeden in to a boot, and wenten in to a desert place bi hem silf.
Bede · AD 735 And getting into the boat, they went away to a desert place apart. Not the disciples alone, but taking the Lord with them, they got into the boat and sought a desert place, as the evangelist Matthew clearly shows.
Theophylact of Ohrid · AD 1107 Furthermore, the Lord, not loving glory, withdraws to a deserted place.
33 And thei sayn hem go awei, and many knewen, and thei wenten afoote fro alle citees, and runnen thidur, and camen bifor hem.
Bede · AD 735 And they saw them going away, and many recognized them, and they ran afoot from all the towns, etc. By saying that they outstripped them on foot, it is shown that the disciples with the Lord did not reach another shore of the sea or Jordan by ship, but having crossed a certain strait or lake, they went to the nearby places of the same region, which the natives could reach on fo…
Theophylact of Ohrid · AD 1107 Yet even here He was not hidden from those who sought Him. On the contrary, the people watched so attentively lest the Lord be hidden from them that they went ahead, that is, outran the apostles themselves and went to the place where Jesus intended to rest.
34 And Jhesus yede out, and saiy myche puple, and hadde reuth on hem, for thei weren as scheep not hauynge a scheepherd. And he bigan to teche hem many thingis.
Bede · AD 735 And going out, Jesus saw a great crowd and had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. How He had compassion on them, Matthew explains more fully by saying: And He had compassion on them, and healed their sick.
Theophylact of Ohrid · AD 1107 There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God.
35 And whanne it was forth daies, hise disciplis camen, and seiden, This is a desert place, and the tyme is now passid;
John Chrysostom · AD 407 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.
Bede · AD 735 (ubi sup.) Again, in a mystical sense, the Saviour refreshes the hungry crowds at the day's decline, because, either now that the end of the world approaches, or now that the Sun of justice has set in death for us, we are saved from wasting away in spiritual hunger.
Theophylact of Ohrid · AD 1107 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.
36 lete hem go in to the nexte townes and villagis, to bie hem meete to ete.
37 And he answeride, and seide to hem, Yyue ye to hem to ete. And thei seiden to hym, Go we, and bie we looues with two hundrid pens, and we schulen yyue to hem to ete.
Gregory of Nazianzus · AD 390 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.
Theodoret of Cyrus · AD 458 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.
Theophylact of Ohrid · AD 1107 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.
38 And he seith to hem, Hou many looues han ye? Go ye, and se. And whanne thei hadden knowe, thei seien, Fyue, and two fischis.
Prudentius · AD 410 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.
Augustine of Hippo · AD 430 (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.
Bede · AD 735 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.
39 And he comaundide to hem, that thei schulden make alle men sitte to mete bi cumpanyes, on greene heye.
Origen of Alexandria · AD 253 I believe that he ordered the people to sit down upon the grass because of what is said in Isaiah: "all flesh is grass"; that is, to humble the flesh, to make subject the arrogance of the flesh; so that each one may become a partaker of the loaves to which Jesus gave his blessing.
Bede · AD 735 (ubi sup.) Again, those men lie down on grass and are fed by the food of the Lord, who have trodden under foot their concupiscences by continence, and apply themselves diligently to hear and fulfil the words of God.
Theophylact of Ohrid · AD 1107 Finally, the Lord has them all recline on the grass in separate groups—that is, as if at different tables.
40 And thei saten doun bi parties, bi hundridis, and bi fifties.
Origen of Alexandria · AD 253 Since there are different classes of those who need the food which Jesus supplies, for all are not equally nourished by the same words, on this account I think that Mark has written, "And he commanded them that they should all sit down by companies upon the green grass; and they sat down in ranks by hundreds and by fifties." … For it was necessary that those who were to find co…
Gregory the Dialogist · AD 604 (Mor. 16, 55) The different ranks in which those who ate lie down, mark out the divers churches which make up the one Catholicx. But the Jubilee rest is contained in the mystery of the number fifty, and fifty must be doubled before it reaches up to a hundred.
41 And whanne he hadde take the fyue looues, and twei fischis, he biheelde in to heuene, and blesside, and brak looues, and yaf to hise disciplis, that thei schulden sette bifor hem. And he departide twei fischis to alle;
Ephrem the Syrian · AD 373 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.
Prudentius · AD 410 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.
Theophylact of Ohrid · AD 1107 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.
42 and alle eeten, and weren fulfillid.
Theophylact of Ohrid · AD 1107 It goes on: And they did all eat, and were filled: and they took up twelve baskets full of the fragments. Twelve baskets of fragments remained over and above, that each of the Apostles, carrying a basket on his shoulder, might recognise the unspeakable wonder of the miracle.
43 And thei token the relifs of brokun metis, twelue cofyns ful, and of the fischis.
Prudentius · AD 410 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?
Bede · AD 735 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.
Pseudo-Jerome · AD 1274 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.
44 And thei that eeten, weren fyue thousynde of men.
Bede · AD 735 (ubi sup.) wThere are five senses in the outward man, which shows that by the five thousand men are meant those who, living in the world, know how to make a good use of external things.
45 And anoon he maad hise disciplis to go up in to a boot, to passe bifor hym ouer the se to Bethsaida, the while he lefte the puple.
Origen of Alexandria · AD 253 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.
Theophylact of Ohrid · AD 1107 "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.
Pseudo-Chrysostom · AD 1274 (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.
46 And whanne he hadde left hem, he wente in to an hille, to preye.
Bede · AD 735 (in Marc. 2, 28) Not every man, however, who prays goes up into a mountain, but he alone prays well, who seeks God in prayer. But he who prays for riches or worldly labour, or for the death of his enemy, sends up from the lowest depths his vile prayers to God.
Theophylact of Ohrid · AD 1107 But when He had dismissed the crowd, He goes up to pray, for prayer requires rest and silence.
Pseudo-Chrysostom · AD 1274 (Vict. Ant. e Cat. in Marc.) This we must understand of Christ, in that He is man; He does it also to teach us to be constant in prayer.
47 And whanne it was euen, the boot was in the myddil of the see, and he aloone in the loond;
Bede · AD 735 (ubi sup.) The disciples indeed, who were still carnal, were amazed at the greatness of His virtue, they could not yet however recognise in Him the truth of the Divine Majesty. Wherefore it goes on, For their hearts were hardened.
Theophylact of Ohrid · AD 1107 Now the Lord permitted His disciples to be in danger, that they might learn patience; wherefore He did not immediately come to their aid, but allowed them to remain in danger all night, that He might teach them to wait patiently, and not to hope at once for help in tribulations.
48 and he say hem trauelynge in rowyng; for the wynde was contrarie to hem. And aboute the fourthe wakynge of the nyyt, he wandride on the see, and cam to hem, and wolde passe hem.
Origen of Alexandria · AD 253 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.
Gregory the Dialogist · AD 604 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.
Pseudo-Chrysostom · AD 1274 (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.
49 And as thei sayn hym wandrynge on the see, thei gessiden that it weren a fantum, and crieden out;
Theophylact of Ohrid · AD 1107 See again how Christ, though He was about to put an end to their dangers, puts them in greater fear. But He immediately reassured them by His voice, for it continues, And immediately he talked with them, and said unto them, It is I, be not afraid. Then by entering into the ship, the Lord restrained the tempest.
50 for alle sayn hym, and thei weren afraied. And anoon he spak with hem, and seide to hem, Triste ye, Y am; nyle ye drede.
John Chrysostom · AD 407 (v. Chrys. Hom. in Matt. 50) As soon then as they knew Him by His voice, their fear left them.
Bede · AD 735 And immediately he spoke to them and said, "Take heart, it is I; do not be afraid." And he got into the boat with them, and the wind ceased. The first aid to those trembling and in danger is to banish fear struck into their hearts. The second is to quench the fury of the storms with the power of His presence.
Pseudo-Jerome · AD 1274 And He says to them, Be of good cheer, it is I, because we shall see Him as He is.
51 And he cam vp to hem in to the boot, and the wynde ceesside. And thei wondriden more `with ynne hem silf;
Prudentius · AD 410 O mighty is the power of God, The power that all things did create, That calmed the waters of the sea When Christ upon its surface walked, So that in treading on the waves, He moved dry-shod across the deep, Nor ever did he wet his soles As light he skimmed the surging flood.
Bede · AD 735 (ubi sup.) In whatsoever heart, also, He is present by the grace of His love, there soon all the strivings of vices, and of the adverse world, or of evil spirits, are kept under and put to rest.
Pseudo-Jerome · AD 1274 But the wind and the storm ceased when Jesus sat down, that is, reigned in the ship, which is the Catholic Church.
52 for thei vndurstoden not of the looues; for her herte was blyndid.
John Chrysostom · AD 407 "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…
Theophylact of Ohrid · AD 1107 Great indeed is the miracle of our Lord's walking on the sea, but the tempest and the contrary wind were there as well, to make the miracle greater. For the Apostles, not understanding from the miracle of the five loaves the power of Christ, now more fully knew it from the miracle of the sea. Wherefore it goes on, And they were sore amazed in themselves.
53 And whanne thei weren passid ouer the see, thei camen in to the lond of Genasareth, and settiden to loond.
Bede · AD 735 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.
Theophylact of Ohrid · AD 1107 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.
Glossa Ordinaria · AD 1274 (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.
54 And whanne thei weren gon out of the boot, anoon thei knewen hym.
Bede · AD 735 (ubi sup.) But they knew Him by report, not by His features; or through the greatness of His miracles, even His person was known to some.
Theophylact of Ohrid · AD 1107 The Lord remained at the above-mentioned place for some time. Therefore the Evangelist subjoins, And when they had come out of the ship, straightway they knew him, that is, the inhabitants of the country.
55 And thei ranne thorou al that cuntre, and bigunnen to brynge sijk men in beddis on eche side, where thei herden that he was.
56 And whidur euer `he entride in to villagis, ethir in to townes, or in to citees, thei setten sijk men in stretis, and preiden hym, that thei schulden touche namely the hemme of his cloth; and hou many that touchiden hym, weren maad saaf.
Ambrose of Milan · AD 397 The Lord of hosts was not signaling weakness as he gave sight to the blind, made the crooked to stand upright, raised the dead to life, anticipated the effects of medicine at our prayers, and cured those who sought after him. Those who merely touched the fringe of his robe were healed.
Theophylact of Ohrid · AD 1107 For they did not call Him to their houses that He might heal them, but rather the sick themselves were brought to Him. Wherefore it also follows, And whithersoever he entered into villages, or cities, or country, &c.
Pseudo-Jerome · AD 1274 Furthermore that which is said, And as many as touched him were made whole, shall be fulfilled, when grief and mourning shall fly away.