Mark 6 · The Lantern

And he went forth thence, and came to his own country, and his disciples do follow him,

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

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

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 sabbath having come, he began in the synagogue to teach, and many hearing were astonished, saying, `Whence hath this one these things? and what the wisdom that was given to him, that also such mighty works through his hands are done?

Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us?' --and they were being stumbled 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.

And Jesus said to them--`A prophet is not without honour, except in his own country, and among his kindred, and in his own house;'

and he was not able there any mighty work to do, except on a few infirm people having put hands he did 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 wondered because of their unbelief. And he was going round the villages, in a circle, teaching,

and he doth call near the twelve, and he began to send them forth two by two, and he was giving them power over the unclean spirits,

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

(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.

and he commanded them that they may take nothing for the way, except a staff only--no scrip, no bread, no brass in the girdle,

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

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

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

but having been shod with sandals, and ye may not put on two coats.

And he said to them, `Whenever ye may enter into a house, there remain till ye may depart thence,

and as many as may not receive you, nor hear you, going out thence, shake off the dust that is under your feet for a testimony to them; verily I say to you, It shall be more tolerable for Sodom or Gomorrah in a day of judgment than for that city.'

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

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

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

And having gone forth they were preaching that men might reform,

and many demons they were casting out, and they were anointing with oil many infirm, and they were healing them.

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

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

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

And the king Herod heard, (for his name became public,) and he said--`John the Baptist out of the dead was raised, and because of this the mighty powers are working 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 said--`It is Elijah,' and others said--`It is a prophet, or as one of the prophets.'

And Herod having heard, said--`He whom I did behead--John--this is he; he was raised out of the dead.'

For Herod himself, having sent forth, did lay hold on John, and bound him in the prison, because of Herodias the wife of Philip his brother, because he married her,

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

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

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

for John said to Herod--`It is not lawful to thee to have the wife of thy brother;'

and Herodias was having a quarrel with him, and was willing to kill him, and was not able,

for Herod was fearing John, knowing him a man righteous and holy, and was keeping watch over him, and having heard him, was doing many things, and hearing him gladly.

And a seasonable day having come, when Herod on his birthday was making a supper to his great men, and to the chiefs of thousands, and to the first men of Galilee,

and the daughter of that Herodias having come in, and having danced, and having pleased Herod and those reclining (at meat) with him, the king said to the damsel, `Ask of me whatever thou wilt, and I will give to thee,'

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 to her--`Whatever thou mayest ask me, I will give to thee--unto the half of my kingdom.'

And she, having gone forth, said to her mother, `What shall I ask for myself?' and she said, `The head of John the Baptist;'

and having come in immediately with haste unto the king, she asked, saying, `I will that thou mayest give me presently, upon a plate, the head of John the Baptist.'

And the king--made very sorrowful--because of the oaths and of those reclining (at meat) with him, would not put her away,

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 immediately the king having sent a guardsman, did command his head to be brought,

and he having gone, beheaded him in the prison, and brought his head upon a plate, and did give it to the damsel, and the damsel did give 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.

and having heard, his disciples came and took up his corpse, and laid it in the tomb.

And the apostles are gathered together unto Jesus, and they told him all, and how many things they did, and how many things they 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 ye yourselves apart to a desert place, and rest a little,' for those coming and those going were many, and not even to eat had they opportunity,

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

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

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

and they went away to a desert place, in the boat, by themselves.

And the multitudes saw them going away, and many recognised him, and by land from all the cities they ran thither, and went before them, and came together to him,

and having come forth, Jesus saw a great multitude, and was moved with compassion on them, that they were as sheep not having a shepherd, and he began to teach many things.

And now the hour being advanced, his disciples having come near to him, say, --`The place is desolate, and the hour is now advanced,

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.

let them away, that, having gone away to the surrounding fields and villages, they may buy to themselves loaves, for what they may eat they have not.'

And he answering said to them, `Give ye them to eat,' and they say to him, `Having gone away, may we buy two hundred denaries' worth of loaves, and give to them to eat?'

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

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

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

And he saith to them, `How many loaves have ye? go and see;' and having known, they say, `Five, and two fishes.'

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

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

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

And he commanded them to make all recline in companies upon the green grass,

and they sat down in squares, by hundreds, and by fifties.

And having taken the five loaves and the two fishes, having looked up to the heaven, he blessed, and brake the loaves, and was giving to his disciples, that they may set before them, and the two fishes divided he to 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 did all eat, and were filled,

and they took up of broken pieces twelve hand-baskets full, and of the fishes,

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

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

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

and those eating of the loaves were about five thousand men.

And immediately he constrained his disciples to go into the boat, and to go before to the other side, unto Bethsaida, till he may let the multitude away,

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

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

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

and having taken leave of them, he went away to the mountain to pray.

And evening having come, the boat was in the midst of the sea, and he alone upon the land;

and he saw them harassed in the rowing, for the wind was against them, and about the fourth watch of the night he doth come to them walking on the sea, and wished to pass by them.

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

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

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

And they having seen him walking on the sea, thought it to be an apparition, and cried out,

for they all saw him, and were troubled, and immediately he spake with them, and saith to them, `Take courage, I am he, be not afraid.'

And he went up unto them to the boat, and the wind lulled, and greatly out of measure were they amazed in themselves, and were wondering,

for they understood not concerning the loaves, for their heart hath been hard.

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

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

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

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

and they having come forth out of the boat, immediately having recognised him,

having run about through all that region round about, they began upon the couches to carry about those ill, where they were hearing that he is,

and wherever he was going, to villages, or cities, or fields, in the market-places they were laying the infirm, and were calling upon him, that they may touch if it were but the fringe of his garment, and as many as were touching him were saved.

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