Marcos 6
Bede
Marcos 6:1
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? He calls his country Nazareth, in which he was brought up. But how great is the blindness of the Nazarenes, who, if their minds were not obtuse, could have recognized him as the Christ through his words and deeds, yet they despise him solely because of knowing his family. They refer wisdom to teaching and power to healings and miracles that he performed. Which distinction the Apostle recalls aptly and beautifully, saying: Jews demand signs, and Greeks seek wisdom; but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles. But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God (1 Corinthians 1). In this context, he refers power to signs because of the Jews and wisdom to teaching because of the Greeks, that is, the Gentiles. — On the Gospel of Mark
Marcos 6:1-3
[(as quoted by Aquinas, AD 1274)] (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. It goes on, And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? By wisdom is meant His doctrine, by powers, the cures and miracles which He did. It goes on, Is not this the carpenter, the son of Mary? — Catena Aurea by Aquinas
Marcos 6:3
However, not without the provision of a certain sacrament did the Lord, appearing in the flesh, wish to be considered and called a craftsman and the son of a craftsman: but rather, even through this, He taught that He was the son of Him before the ages, who, as the maker of all things, in the beginning created heaven and earth (John I). For although human things are not comparable to divine things, yet the type is perfect, because the Father of Christ works by fire and spirit. Hence also His precursor said about Him as the son of a craftsman: He will baptize you with the Holy Spirit and fire (Matthew III). He who in this great house of the world fabricates vessels of different kinds, or rather, by softening the vessels of wrath with the fire of His spirit, transforms them into vessels of mercy: but the Jews are ignorant of this sacrament: they look down upon the works of divine power out of contemplation of carnal lineage. — On the Gospel of Mark
Marcos 6:3
Is not this the carpenter, the son of Mary, the brother of James, Joseph, Jude, and Simon? Are not his sisters here with us? And they took offense at him. The scandal and error of the Jews are our salvation and the condemnation of the heretics. For they so clearly saw the man Jesus Christ, that they called him the carpenter, and according to another Evangelist, the carpenter's son; they also testified that his brothers and sisters were with them. Yet these are not to be considered as the actual children of Joseph or Mary, according to the heretics, but rather, according to the custom of sacred Scripture, they must be understood as their relatives, in the same way that Abraham and Lot are called brothers, although Lot was the son of Abraham's brother. And you have many such examples. — On the Gospel of Mark
Marcos 6:3-4
[(as quoted by Aquinas, AD 1274)] (ubi sup.) For although human things are not to be compared with divine, still the type is complete, because the Father of Christ works by fire and spirit. It goes on, The brother of James, and Joses, of Jude, and, of Simon. And are not his sisters here with us? They bear witness that His brothers and sisters were with Him, who nevertheless are not to be taken for the sons of Joseph or of Mary, as heretics say, but rather, as is usual in Scripture, we must understand them to be His relations, as Abraham and Lot are called brothers, though Lot was brother's son to Abraham. And they were offended at him. The stumbling and the error of the Jews is our salvation, and the condemnation of heretics. For so much did they despise the Lord Jesus Christ, as to call Him a carpenter, and son of a carpenter. It goes on, And Jesus said unto them, A prophet is not without honour, but in his own country. Even Moses bears witness that the Lord is called a Prophet in the Scripture, for predicting His future Incarnation to the sons of Israel, he says, A Prophet shall the Lord raise up unto you of your brethren. (Acts 7:37) But not only He Himself, Who is Lord of prophets, but also Elias, Jeremiah, and the remaining lesser prophets, were worse received in their own country than in strange cities, for it is almost natural for men to envy their fellow-townsmen; for they do not consider the present works of the man, but they remember the weakness of His infancy. — Catena Aurea by Aquinas
Marcos 6:4
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. It is testified in the Scriptures that the Lord Jesus Christ is called a prophet, and Moses, predicting His future incarnation to the children of Israel, said: The Lord your God will raise up for you a prophet from among your brothers, like unto me, you shall listen to him. Not only He who is the head and Lord of the prophets, but also Elijah and Jeremiah, and the other prophets, were held in less honor in their own country than in foreign cities, because it is almost natural for citizens always to envy their fellow citizens. They do not consider the man's present works, but remember his frail infancy, as if they themselves had not also come to mature age through the same stages of life. — On the Gospel of Mark
Marcos 6:5
And He could do no mighty work there, except that He laid His hands on a few sick people and healed them. And He marveled because of their unbelief. Not that He could not perform many miracles even among the unbelievers, but that in doing many, He might condemn the unbelievers. However, it can also be understood otherwise, that Jesus is despised in His house and country, that is, among the Jewish people, and therefore He performed few signs there, lest they become utterly inexcusable. Greater signs, however, He performs daily among the nations through the apostles, not so much in the healing of bodies as in the salvation of souls. As for the Lord being said to marvel at their unbelief, it is not as if He marvels at something unexpected and unforeseen, He who knows all things before they happen, just as He did not begin to marvel at the faith of the centurion as something new and previously unknown when He heard the words of his pious confession and said: "I have not found such great faith, not even in Israel" (Luke VII). But He who knows the secrets of the heart shows that He marvels before men, indicating what is to be marveled at by men. Indeed, the faith of the centurion was marvelous, who, without a human teacher, without the eloquence of the Scriptures, without angelic oracles, recognized through miracles by divinely illuminated natural understanding that He who appeared as human in the frailty of humanity was truly God. Conversely, the unbelief of the Nazarenes was no less astonishing, who, despite having an abundance of teachers and divine words in which the coming of Christ was preached, and having Christ Himself present among them, pressing the knowledge of Himself on them through both words and signs, still persisted in their disbelief. But in one instance, the blindness of the Jews is noted as marvelous, who were unwilling to believe in their own prophets about Christ, nor in Christ Himself born among them. In the other instance, the faith of the Gentiles is crowned, who, even though Christ was born among the Jews and cast out by them, deserved to receive Him, the mediator between God and man, the man Jesus Christ, with the sacred oracles. — On the Gospel of Mark
Marcos 6:5-6
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shows that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls. — Catena Aurea by Aquinas
Marcos 6:7
And he went around the villages in a circuit, teaching; and he called the twelve and began to send them two by two, and gave them power over unclean spirits. The kind and merciful Lord and master does not envy his servants and disciples his own virtues; and just as he had healed all sickness and all infirmity, he also gave his apostles power, to heal all infirmity and all sickness. But there is a great difference between having and giving, granting and receiving. He, whatever he does, acts by the power of the Lord; those, if they do anything, confess their own weakness and the power of the Lord, saying, like Peter: In the name of Jesus Christ of Nazareth, rise up and walk (Acts III). — On the Gospel of Mark
Marcos 6:7
[(as quoted by Aquinas, AD 1274)] (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. Wherefore it goes on: And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits. Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, Arise, and walk. — Catena Aurea by Aquinas
Marcos 6:8
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. Lest his mind be occupied with temporal things, he would provide less for others eternals. However, it is often questioned how Matthew and Luke recall that the Lord said to the disciples not to carry a staff, while Mark says: And he commanded them to take nothing for the journey except a staff only. This is resolved by understanding that the staff, which according to Mark is to be carried, is understood under a different signification than that which, according to Matthew and Luke, is not to be carried: just as temptation is understood under another signification in the saying, God tempts no one, and in another is said, The Lord your God tempts you, to know whether you love him. The former is of deception, the latter is of probation. Thus both sayings are to be taken as spoken by the Lord to the apostles, and to not carry a staff, and to carry nothing except a staff. For when he said to them according to Matthew: Do not possess gold, nor silver, etc.; he immediately added: For the laborer is worthy of his food. This clearly shows why he did not want them to possess or carry these things. Not that they are not necessary for the sustenance of this life, but because he was sending them out in such a way that he demonstrated these things would be owed to them by those to whom they proclaim the Gospel and believe. It is clear, however, that the Lord did not command these things in such a way that evangelists should not live from anywhere else than from those to whom they preach the Gospel. Otherwise, the apostle who sustained himself by the labor of his hands so as not to burden anyone would have acted against this precept; but he gave the authority by which they knew these things were owed to them. When, however, something is commanded by the Lord, unless it is performed, it is a fault of disobedience. When authority is given, it is permissible for anyone not to use it and to relinquish their right. Therefore, the Lord ordaining this, which the apostle says he ordained, that those who proclaim the Gospel should live from the Gospel, spoke to the apostles so that they, secure, would not possess nor carry the necessary things for this life, neither great nor small. Therefore, he added, Nor a staff, showing that all things are owed by his faithful to his ministers, requiring nothing superfluous. Thus by adding, For the laborer is worthy of his food, he completely revealed and clarified the source of these words. Therefore, he signified this authority by the name of the staff when he said to take nothing for the journey except a staff only, so it is understood that through the authority received from the Lord (which is signified by the name of the staff), even things not carried will not be lacking. This is also to be understood about two tunics, that nothing besides the one he wears should be thought necessary to be carried by him, concerned that it would be needed, since it could be received by that authority. Therefore, Mark, by saying they should be shod with sandals or shoes, suggests that this footwear has some mystical signification, so that the foot is neither covered nor naked to the ground, that is, neither the Gospel should be hidden, nor should it rely on earthly comforts. — On the Gospel of Mark
Marcos 6:8-9
[(as quoted by Aquinas, AD 1274)] (ubi sup.) For such should be the preacher's trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others. — Catena Aurea by Aquinas
Marcos 6:8-10
[(as quoted by Aquinas, AD 1274)] (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 him under the ease of an inactive body. It goes on, And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. Where He gives a general precept of constancy, that they should look to what is due to the tie of hospitality, adding, that it is inconsistent with the preaching of the kingdom of heaven to run about from house to house. — Catena Aurea by Aquinas
Marcos 6:9
[(as quoted by Aquinas, AD 1274)] (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. — Catena Aurea by Aquinas
Marcos 6:9
And what is not to be carried or worn as two tunics, but more explicitly is forbidden to be put on, saying; and not to be clothed with two tunics, what does it admonish them, unless to walk not doubly, but simply? Otherwise. In the two tunics, it seems to me to show a double garment, not that in places of Scythia freezing with icy snow, one should be content with a single tunic; but that in the tunic we understand the garment, so that we do not keep another reserved for ourselves out of fear for the future. Allegorically, however, by the purse, the burdens of the world, by the bread, temporal delights, by the money in the belt, the hidden wisdom is designated. For he who has the word of wisdom, but neglects to share it with his neighbor, holds the money shut in a belt: and it is written: Hidden wisdom and concealed treasure, what is the use in both? (Ecclesiasticus 41). Therefore, apostles should not carry a purse, nor bread, nor money in their belt, because whoever has received the office of a teacher, should neither be weighed down by the burdens of secular affairs, nor be dissolved by carnal desires, nor hide the entrusted talent of the word in the leisure of sluggish laziness. — On the Gospel of Mark
Marcos 6:10
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). He gives a general command of constancy, that they should observe the laws of hospitality, asserting that it is unbecoming for the preacher of the kingdom of heaven to rush from house to house and lose the rights of an inviolate hospitality. Nor is it idle according to Matthew that the house into which the apostles should enter is to be chosen, so that the reason for changing hospitality and violating the bond of hospitality does not stand. — On the Gospel of Mark
Marcos 6:11
And whoever does not receive you or listen to you, when you leave, shake off the dust from your feet as a testimony against them. Dust is shaken off the feet as a testimony of one's work, showing that they have entered the city and that the apostolic preaching has reached them. Or the dust is shaken off so that nothing is taken from them, not even what is necessary for sustenance, by those who have rejected the Gospel. — On the Gospel of Mark
Marcos 6:12
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). Hence it is clear that this custom of the holy Church has been handed down by the apostles themselves, that the possessed or any other sick persons should be anointed with oil, consecrated by episcopal blessing. — On the Gospel of Mark
Marcos 6:13
[(as quoted by Aquinas, AD 1274)] (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. — Catena Aurea by Aquinas
Marcos 6:14
And King Herod heard of it, for His name had become known, and people said, "John the Baptist has been raised from the dead." The extreme malice and furor of the Jews against the Lord are taught to us from almost every place in the Gospel; behold, they believed John, of whom it was said that he performed no sign, could have risen from the dead, without any witness. But Jesus, a man approved by God with deeds and signs (Acts 2), at whose death the elements trembled, whose resurrection and ascension were eagerly proclaimed by angels, apostles, men, and women alike; they preferred to believe not that He had risen, but that He had been stolen away secretly. When they said that John had risen from the dead, and that for this reason unexpected powers or actions were manifest in him, they correctly understood about the power of the resurrection, that the saints would have greater power when they have risen from the dead than they had when burdened with the weakness of the flesh. But they also showed that the miracle of the resurrection is not unbelievable, as they believed it of their own accord without any teaching, yet they proved by their own blindness and envy that they had not believed the credible truth in the Lord. — On the Gospel of Mark
Marcos 6:14-15
[(as quoted by Aquinas, AD 1274)] (in Marc. 2, 25) Here we are taught how great was the envy of the Jews. For, lo, they believe that John, of whom it was said that he did no miracle, could rise from the dead, and that, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angels and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than suppose that He had risen again. And these men, in saying that John was risen from the dead, and that therefore mighty works were wrought in him, had just thoughts of the power of the resurrection, for men, when they shall have risen from the dead, shall have much greater power, than they possessed, when still weighed down by the weakness of the flesh. There follows, But others said, that it is Elias. — Catena Aurea by Aquinas
Marcos 6:16
When this was heard, Herod said: "John, whom I beheaded, has risen from the dead." Luke wrote about this in this way: "Now Herod the tetrarch heard of all that was done by him, and he was perplexed, because it was said by some that John was risen from the dead; by some, that Elijah had appeared, etc." (Luke IX). It must be understood, therefore, either that after this perplexity he confirmed in his mind what was said by others when he said: "John, whom I beheaded, has risen from the dead"; or these words must be pronounced in such a way as to indicate that he was still doubtful. For if he were to say: "Is this indeed, or is this perhaps John the Baptist?" there would be no need to remind anything about pronunciation, because he would be understood as doubting and hesitating. Now, since these words are lacking, it can be pronounced in both ways, so that we can understand him to have spoken, confirmed by the words of others, or still (as Luke recounts) hesitating. — On the Gospel of Mark
Marcos 6:17
For Herod himself sent and seized John, and bound him in prison because of Herodias. The old story relates that Philip, the son of the elder Herod, under whom the Lord fled to Egypt, and the brother of that Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas. Afterward, however, because of certain disputes against his son-in-law, her father took his daughter and, to the grief of her former husband, married her to his enemy. But who this Philip is, the Evangelist Luke teaches more fully: "In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, Philip his brother tetrarch of Ituraea and of the region of Trachonitis" (Luke III). — On the Gospel of Mark
Marcos 6:17-18
Thus John the Baptist, who came in the spirit and power of Elijah, with the same authority with which Elijah had rebuked Ahab and Jezebel, reproved Herod and Herodias for having an unlawful marriage, and that it was not permitted, while his brother was alive, to marry his brother's wife, preferring to risk his safety with the king rather than to be forgetful of God's commandments for the sake of flattery. — On the Gospel of Mark
Marcos 6:17-18
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Ancient history relates, that Philip, the son of Herod the great, under whom the Lord fled into Egypt, the brother of this Herod, under whom Christ suffered, married Herodias, the daughter of king Aretas; but afterwards, that his father-in-law, after certain disagreements had arisen with his son-in-law, had taken his daughter away, and, to the grief of her former husband, had given her in marriage to his enemy; therefore John the Baptist rebukes Herod and Herodias for contracting an unlawful union, and because it was not allowed for a man to marry his brother's wife during his lifetime. — Catena Aurea by Aquinas
Marcos 6:19-20
[(as quoted by Aquinas, AD 1274)] (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. — Catena Aurea by Aquinas
Marcos 6:21
And when a convenient day had come, Herod on his birthday made a supper for his lords, etc. Herod and Pharaoh alone among mortals are read to have celebrated their birthdays with joyful festivities; but each king defiled his own festival with blood under ill-omened auspices. However, Herod with much greater impiety, since he killed a holy and innocent teacher of truth, and the herald of life and the heavenly kingdom, and this at the request and petition of a dancer, neither was he ashamed to present the head of the slain man before the guests. For Pharaoh is not read to have committed such madness, but only ordering a sinful eunuch to be deprived of life. So far as he strayed from the cult of true religion, so much lighter is his transgression in violating his own festival. Nevertheless, from the example of both it is proven, it is more useful to us to recall frequently in fear and chaste behavior the day of future death, rather than to celebrate the day of birth in revelry. For man is born to labor in the world (Job 5), and the elect pass unto rest through death from the world. — On the Gospel of Mark
Marcos 6:21-22
[(as quoted by Aquinas, AD 1274)] (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. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. — Catena Aurea by Aquinas
Marcos 6:22
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. Otherwise, if he claims to have done it for the sake of an oath, if she had asked for the death of his father or mother, would he have done it, or not? What therefore he would have repudiated in his own case, he ought also to have contemned in the prophet. — On the Gospel of Mark
Marcos 6:23-25
[(as quoted by Aquinas, AD 1274)] (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. Worthy is blood to be asked as the reward of such a deed as dancing. It goes on, And she came in straightway with haste, &c. — Catena Aurea by Aquinas
Marcos 6:24
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 dance, a prize worthy of blood! — On the Gospel of Mark
Marcos 6:26
And the king was distressed, because of the oath and because of those who were reclining at the table, he did not want to sadden her, but having sent an executioner, he commanded that her head be brought on a platter, etc. It is the habit of Scriptures that the historian recounts the opinion of many just as it was believed by all at that time. Just as Joseph is called the father of Jesus even by Mary herself, so now Herod is said to be distressed because those reclining at the table thought this. For, a pretender of his mind and a skilled murderer, he showed sadness on his face while he had joy in his mind. And he excused his crime by an oath, so that under the pretense of piety, he would become impious. But when it is added: And because of those reclining at the table, he wanted all to be partners in his crime, so that in a luxurious and impure banquet, bloody food would be served. — On the Gospel of Mark
Marcos 6:26
[(as quoted by Aquinas, AD 1274)] (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. So now also Herod is said to be exceeding sorry, for so the guests thought, since the hypocrite bore sadness on his face, when he had joy in his heart; and he excuses his wickedness by his oath, that he might be impious under pretence of piety. Wherefore there follows, For his oath's sake, and for their sakes who sat with him, he would not reject her. — Catena Aurea by Aquinas
Marcos 6:26-27
[(as quoted by Aquinas, AD 1274)] (ubi sup.) In that again which is added, And for their sakes who sat with him, he wishes to make all partakers in his guilt, that a bloody feast might be set before luxurious and impure guests. Wherefore it goes on, But sending an executioner, he commanded his head to be brought in a charger. — Catena Aurea by Aquinas
Marcos 6:27-28
[(as quoted by Aquinas, AD 1274)] 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. For man is born in the world to toil, but the elect pass by death out of the world to repose. It goes on, And he beheaded him in prison, &c. — Catena Aurea by Aquinas
Marcos 6:28
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. Alternatively: The beheading of John indicates the reduction of his fame, by which Christ was believed by the people, just as the exaltation on the cross of the Lord Savior marked the advancement of faith, because before he was thought by the crowds to be a prophet, the Lord of prophets, and Christ the Son of God was acknowledged by all the faithful. Thus, John was diminished by his beheading, and the Lord was exalted on the cross, because, as the same John said, it was necessary for him to grow, but for John to diminish. And it was fitting that he who was esteemed as a prophet be recognized as Christ, and he who was considered Christ because of the height of his virtues be understood to be the prophet and precursor of Christ. This very distinction of the time at which each of them was born has been clearly signified, because John, who was to decrease, was born when the divine light begins to wane. But the Lord, who is the true light of the world, at that time of the year when days begin to grow longer, bestowed on us the shining gifts of his nativity. — On the Gospel of Mark
Marcos 6:29
Upon hearing this, his disciples came, took away his body, and placed it in a tomb. Josephus reports that John, being bound, was taken to the fortress of Machaerus, where he was beheaded. Ecclesiastical history narrates that he was buried in Sebaste, a city of Palestine, which was once called Samaria. But in the time of the leader Julian, pagans, envying the Christians who piously visited his tomb, attacked the monument, scattered the bones across the fields, and, upon gathering them again, burned them with fire and once more dispersed them across the fields. At that time, there were monks from Jerusalem present there, who, mingling among the pagans as they collected the bones, gathered the majority of them and brought them to their father Philip in Jerusalem. And he sent them to the blessed Athanasius, Bishop of Alexandria, where they were kept until the time of Theophilus, bishop of the same city, when, by the order of Prince Theodosius, all the shrines of the nations were destroyed. Then, after the temple of Serapis was cleansed of impurities, they were placed there, and the basilica was consecrated in honor of Saint John in place of the shrine of Serapis. Read the eleventh book of Ecclesiastical History. — On the Gospel of Mark
Marcos 6:29
[(as quoted by Aquinas, AD 1274)] (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. But the beheading of John the Baptist signifies the lessening of that fame, by which he was thought to be Christ by the people, as the raising of our Saviour on the cross typifies the advance of the faith, in that He Himself, who was first looked upon as a prophet by the multitude, was recognised as the Son of God by all the faithful; wherefore John, who was destined to decrease, was born when the daylight begins to wax short; but the Lord at that season of the year in which the day begins to lengthen. — Catena Aurea by Aquinas
Marcos 6:30
And the apostles, gathering together, reported to Jesus all that they had done and taught. Not only did the apostles report to the Lord what they had done and taught themselves, but also what John suffered while they were engaged in teaching, or his own disciples or those disciples of John reported to him, as Matthew describes. Hence follows that which comes next: — On the Gospel of Mark
Marcos 6:30-31
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Not only do the Apostles tell the Lord what they themselves had done and taught, but also his own and John's disciples together tell Him what John had suffered, during the time that they were occupied in teaching, as Matthew relates. It goes on: And he said to them, Come ye yourselves apart, &c. — Catena Aurea by Aquinas
Marcos 6:31
And he said to them: Come apart into a desert place, and rest a little while, etc. Not only for the sake of their rest, but also for the mystical significance, because indeed Judah, having abandoned, which had taken away the head of prophecy from itself by not believing, in the desert of the Church which had no husband, the food of the word would be for the believers, as if to bestow feasts of bread and fish. For there the holy preachers, who in unbelieving and opposing Judea, were for some time pressed by the heavy burden of tribulations, found rest from the grace of faith bestowed upon the nations. And what need there was to grant rest to the disciples is subsequently shown, when it says: — On the Gospel of Mark
Marcos 6:31
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. For when the necessary hour for tending to the body is denied, how much less is there opportunity for indulging in the allurements of soul or flesh? Rather, from whom the word of faith and the ministry of salvation is sought timely and untimely, the spirit of these men is consequently kindled always to do and think of heavenly things, lest by their actions they contradict what they teach with words. — On the Gospel of Mark
Marcos 6:31-32
[(as quoted by Aquinas, AD 1274)] (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. — Catena Aurea by Aquinas
Marcos 6:31-33
[(as quoted by Aquinas, AD 1274)] (ubi sup.) How arose the necessity for giving rest to His disciples, He shows, when He adds, For there were many coming and going, and they had no leisure so much as to eat; we may then see how great was the happiness of that time, both from the toil of the teachers, and from the diligence of the learners. It goes on, And embarking in a ship, they departed into a desert place privately. The disciples did not enter into the ship alone, but taking up the Lord with them, they went to a desert place, as Matthew shows. (Matt. 14) Here He tries the faith of the multitude, and by seeking a desert place He would see whether they care to follow Him. And they follow Him, and that not on horseback, nor in carriages, but laboriously coming on foot, they show how great is their anxiety for their salvation. There follows, And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them. In saying that they outwent them on foot, it is proved that the disciples with the Lord did not reach the other bank of the sea, or of the Jordan, but they went to the nearest places of the same country, where the people of those parts could come to them on foot. — Catena Aurea by Aquinas
Marcos 6:32
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. — On the Gospel of Mark
Marcos 6:32-33
[(as quoted by Aquinas, AD 1274)] (in Marc. 2, 26) But when Christ goes to the deserts of the Gentiles, many bauds of the faithful leaving the walls of their cities, that is their old manner of living, follow Him. — Catena Aurea by Aquinas
Marcos 6:33
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 foot. — On the Gospel of Mark
Marcos 6:34
[(as quoted by Aquinas, AD 1274)] (in Marc. 2, 26) Matthew says that He healed their sick, for the real way of pitying the poor is to open to them the way of truth by teaching them, and to take away their bodily pains. — Catena Aurea by Aquinas
Marcos 6:34
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. For this is truly to have compassion on the poor and those without a shepherd, to open the way of truth to them by teaching; and to remove bodily ailments by healing; but also to refresh the hungry, revitalizing them to the praise of divine generosity. The following parts of this reading also commemorate Him doing these things. Moreover, He tests the faith of the crowds and, having tested it, rewards it with a worthy recompense. For by seeking solitude, He explores whether they care to follow. They, by following and not with beasts of burden or various vehicles, but by taking the path of the desert with their own effort of feet, show how much they care for their salvation. Again, He, as the powerful and compassionate Savior and healer, by welcoming the weary, teaching the ignorant, healing the sick, refreshing the hungry, indicates how much He delights in the devotion of believers. According to the laws of allegory, Christ sought the deserts of the nations, and many bands of the faithful, leaving the confines of their old way of life, neglecting the support of various doctrines, followed. And He who was first known in Judea, after the teeth of the Jews became weapons and arrows, and their tongues a sharp sword (Psalm 57), God was exalted above the heavens, and His glory over all the earth. — On the Gospel of Mark
Marcos 6:35
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. (Luke 9). When the day declined, the Savior refreshes the crowds, either because the end of times is near, or when the Sun of Righteousness set for us, we were saved from the long decay of spiritual famine. — On the Gospel of Mark
Marcos 6:35
[(as quoted by Aquinas, AD 1274)] (ubi sup.) The time being far spent, points out that it was evening. Wherefore Luke says, But the day had begun to decline. — Catena Aurea by Aquinas
Marcos 6:35-38
[(as quoted by Aquinas, AD 1274)] (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. He calls the Apostles to Him at the breaking of bread, intimating that daily by them our hungry souls are fed, that is, by their letters and examples. By the five loaves are figured the Five Books of Moses, by the two fishes the Psalms and Prophets. — Catena Aurea by Aquinas
Marcos 6:37
And he answering said to them: Give them something to eat. He provokes the apostles to the breaking of the bread, so that by their testifying they have nothing, the greatness of the sign might be better known: at the same time insinuating that daily through them our fasting hearts must be fed, clearly when we are roused to love heavenly things either by their examples or their writings. Note, however, that the evangelist John, writing about this miracle of the loaves, prefaced it with the announcement that the Passover, the feast day of the Jews, was near. However, Matthew and Mark recall that this happened immediately after John was killed. From this, it is inferred that John was beheaded at the approach of this same Paschal festival, and the mystery of the Lord's Passion was completed in the following year, when the Paschal time returned again. And therefore, signified in the book of the Sacraments is his nativity on the fourth Kalends of September, and in the Martyrology, which is adorned with the names of Eusebius and Jerome, it is read: on the fourth Kalends of September, in the city of Edessa in the province of Phoenicia, the nativity of John the Baptist, the day on which he was beheaded: this does not specifically denote the day of his beheading, but rather the day on which his head was found in the same city of Edessa and placed in a church. Indeed, as the Chronicles of Marcellinus testify, in the time of Emperor Marcian, two eastern monks came to Jerusalem to worship and see the holy places; to whom the same precursor of the Lord, standing by revelation, commanded to go to the dwelling of Herod the king and seek his head there, and upon finding it, to place it in honor. Found by them and taken, but soon lost through negligence, it was brought to Edessa by others and placed in a certain cave in an urn underground, ignobly for a considerable time, until John again showed himself and his head to a certain pious abbot and priest named Marcellus, when he lived in the same cave. Clearly, it was found by the bishop of that city, named Julioramus, through the aforementioned priest. From that time, the beheading of the blessed precursor began to be celebrated in that city on the day when his head was found or lifted. You will find this written more extensively in the aforementioned book of Chronicles. — On the Gospel of Mark
Marcos 6:37-38
[(as quoted by Aquinas, AD 1274)] (ubi sup.) By these words He calls on His Apostles, to break bread for the people, that they might be able to testify that they had no bread, and thus the greatness of the miracle might become more known. — Catena Aurea by Aquinas
Marcos 6:38
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. By the five loaves, namely the five books of the Mosaic law, by which the knowledge of divine eternity, the creation of the world, the course of the passing age, and the true religion of serving God became known to mankind. By the two fish, the psalms and the prophets are represented, which fed the people educated in the law of God with the new sweetness of grace from the promise of the Lord's incarnation. By this threefold distinction of sacred Scripture, we are taught by the Lord's authority that the entire series of the old instrument is comprehended. For appearing to the disciples after the resurrection, the Lord himself said that it was necessary that all things that were written in the law of Moses, and the prophets, and the psalms concerning me should be fulfilled (Luke 24). And when he opened their minds to understand the Scriptures, and to hand them over, spiritually understood, to the faithful listeners, as though blessing the apostolic loaves and the fish, and multiplying them with the gift of internal sweetness, he ordered them to be distributed to the crowds. Well, according to the Gospel of John, the loaves, which signify the law, are reported to have been barley loaves, which is mainly the food of animals and mostly of rustic servants, because to those just beginning and not yet perfect listeners, harsher and more coarse precepts must be entrusted. For the natural man does not receive the things that are of the Spirit of God (1 Corinthians 2). And therefore the Lord, giving gifts according to each one's strength and always provoking toward more perfect things, first feeds five thousand with five loaves, second four thousand men with seven loaves, third entrusts the mystery of his flesh and blood to the disciples: at last he grants the great gift to the elect, that they may eat and drink at his table in his kingdom. — On the Gospel of Mark
Marcos 6:39
And he commanded them to make them all sit down in companies upon the green grass. And they sat down in ranks, by hundreds and by fifties. The different groups of those reclining signify the distinct gatherings of the churches around the world, which make up one catholic. The Lord commanded them well to recline by hundreds and by fifties, so that the crowd of the faithful, both distinguished by locations and united by morals, might receive their food. Indeed, the rest of the jubilee is contained in the mystery of the number fifty, and fifty is doubled to reach a hundred. Therefore, because one first rests from evil work, so that later the soul rests more fully in thought, some recline by fifties, others by hundreds, because there are some who have rest from corrupt actions, and there are some who already have rest in mind from perverse thoughts. They also reclined well on the green grass. For it is written, All flesh is grass (Isa. XL). And those reclining on the green grass are fed with the Lord's food, who, through the zeal of continence and trampling down the allurements of carnal desires, devote themselves to listening and fulfilling the words of God. — On the Gospel of Mark
Marcos 6:39-43
[(as quoted by Aquinas, AD 1274)] (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. The Saviour, however, does not create a new sort of food; for when He came in the flesh He preached no other things than were predicted, but showed how pregnant with mysteries of grace were the writings of the Law and the Prophets. He looks up to heaven, that He may teach us that there we must look for grace. He breaks and distributes to the disciples that they may place the bread before the multitudes, because He has opened the mysteries of prophecy to holy doctors, who are to preach them to the whole world. What is left by the crowd is taken up by the disciples, because the more sacred mysteries, which cannot be received by the foolish, are not to be passed by with negligence, but to be inquired into by the perfect. For by the twelve baskets, the Apostles and the following Doctors are typified, externally indeed despised by men, but inwardly full of healthful food. For all know that carrying baskets is a part of the work of slaves. — Catena Aurea by Aquinas
Marcos 6:41
And taking the five loaves and the two fishes, looking up to heaven, he blessed and broke and gave to his disciples to set before them; and he divided the two fishes among them all. The Savior, to the hungry crowds, does not create new food, but accepting what the disciples had, blesses it; because coming in the flesh, he did not preach other than what was foretold, but shows how the writings of the Law and the Prophets are laden with the mysteries of grace. He looks to heaven to teach that the gaze of the mind must be directed there and that the light of knowledge is to be sought there. He breaks and distributes to the disciples to set before the crowds because he revealed the sacraments of prophecy to the holy teachers who preach these throughout the world. — On the Gospel of Mark
Marcos 6:43
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. For the twelve baskets symbolize the apostles, and by the apostles, all the choirs of following teachers are represented, indeed despised outwardly by men, but inwardly filled with the remnants of the saving food to nourish the hearts of the humble. For it is known that servile work is usually carried out with baskets, but He Himself filled the baskets with fragments of bread, Who chose the weak things of this world to confound the strong. — On the Gospel of Mark
Marcos 6:44
Now those who ate were five thousand men. Because there are five senses of the outer human being, the five thousand men who followed the Lord signify those who, though still in a secular condition, know how to use well the external things they possess. They are rightly fed with five loaves, because such people must still be instructed by legal precepts. For those who completely renounce the world and are four thousand, and are fed with seven loaves, that is, they are elevated by the evangelical perfection and are inwardly taught by spiritual grace. — On the Gospel of Mark
Marcos 6:44
[(as quoted by Aquinas, AD 1274)] (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. — Catena Aurea by Aquinas
Marcos 6:45
[(as quoted by Aquinas, AD 1274)] (in Marc. 2, 27) But it is with reason that we wonder how Mark says, that after the miracle of the loaves the disciples crossed the sea of Bethsaida, when Luke relates that the miracle was done in the parts of Bethsaida, unless we understand that Luke means by the desert which is Bethsaida not the country immediately around the town, but the desert places belonging to it. (Luke 9:10.) But when Mark says that they should go before unto Bethsaida, the town itself is meant. It goes on: And when he had sent them away, he departed into a mountain to pray. — Catena Aurea by Aquinas
Marcos 6:45
And immediately he compelled his disciples to get into the ship and go before him to the other side, to Bethsaida, while he dismissed the crowd, etc. Why he compelled his disciples to get into the ship, and he himself, after dismissing the crowd, went up into the mountain to pray, John clearly declares, who, after completing that celestial refreshment, immediately added: "Jesus therefore, knowing that they would come and take him by force to make him king, fled again into the mountain himself alone" (John VI). Here he shows us a necessary example of living, that in the good things we do, we should avoid the retribution of human favor, and the exercise of spiritual virtues should not turn us to the desire for temporal pleasures. For it happened to some, that while they were admired for the merit of a higher life in their habits and were thought rightfully worthy of honor, upon receiving money or estates, they lost the rudiments of justice they had begun, and careless, they were corrupted by carnal seductions and avarice, and even by those who honored them for their good deeds, they became, due to their evil actions, not only despised but also hated. It is much less dangerous to be worn out by the wickedness of opponents in the things we do rightly than to be soothed by the favor of those who honor us. For the latter often corrupts a more secure mind, while the former always makes one circumspect and cautious. Hence the Lord, initiating the path of life for us to follow, when those who admired his virtues wanted to make him king, fled into the mountain to pray. But when those who envied his virtues intended to deliver him to death, he promptly faced them and offered himself to be bound and crucified by the furious, teaching us by an evident example to be ready to endure the adversities of the world and to be cautious to avoid its flatteries when they might ensnare us; and lest the world's prosperity decieve us by softening us, we should implore the Lord with frequent prayers. The disciples preceded the Lord across the sea to Bethsaida, which is a city in Galilee of the apostles Andrew, Peter, and Philip, near the lake Gennesaret, as we find in books about places. Here he rightly advises how Mark says, after the miracle of the loaves, the disciples came across the sea to Bethsaida, while Luke seems to say that the memorable miracle and the celestial refreshment took place in the regions of Bethsaida. For he says: "Taking them, he withdrew privately to a deserted place, which is Bethsaida. But when the crowds found out, they followed him, and he received them" (Luke IX). And other things followed, up to the completion of the sacred refreshment history. Unless perhaps we understand by what Luke says, to a deserted place, which is Bethsaida, not the vicinity of the city itself, but the deserted places pertaining to it. For Mark openly states that they preceded him to Bethsaida, where the boundaries of the city are clearly marked. But Luke, who does not say "to the deserted place, which is Bethsaida," but "which is Bethsaida," can rightly be understood, unless I am mistaken, as not referring to the city itself but to the deserted place pertaining to it, that is, adjacent to its boundaries. However, the Evangelist John narrates that the crowds ate bread near Tiberias, and the disciples getting into the ship came across the sea to Capernaum, both of which are cities in Galilee near the lake of Gennesaret, which is also called Tiberias from the city of Tiberias. — On the Gospel of Mark
Marcos 6:46
And when he dismissed them, he went into the mountain to pray. Not everyone who prays ascends into the mountain; for there is prayer that commits sin. But he who prays well, who seeks God by praying, this one, progressing from earthly things to higher things, ascends the summit of higher care. However, he who prays concerned about riches, or worldly honor, or certainly the death of an enemy, lying in the lowest parts himself, sends vile prayers to God. The Lord, however, prays not to petition for himself, but to intercede for me. For although he has placed all things in the power of his Son; nevertheless, the Son, to fulfill the form of a man, thinks it proper to petition the Father for us, because he is our advocate. For the Apostle says, "We have an advocate with the Father, Jesus Christ" (1 John 2). If he is an advocate, he ought to intervene for my sins. Therefore, he prays not as weak, but as pious. Do you want to know that he can do all things he wills? He is both advocate and judge. In one is the duty of piety, in the other is the insignia of power. — On the Gospel of Mark
Marcos 6:46
[(as quoted by Aquinas, AD 1274)] (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. John says, When Jesus therefore perceived that they would come and take him by force and make him a king, he departed again into a mountain himself alone. (John 6:15) It goes on: And when even was come, the ship was in the midst of the sea, and he alone on the land. — Catena Aurea by Aquinas
Marcos 6:47
And when evening was come, the ship was in the midst of the sea, and he alone on the land. And seeing them toiling in rowing, for the wind was contrary to them. The labor of the disciples in rowing, and the wind being contrary to them, signifies the various labors of the holy Church, which, among the waves of the opposing world and the foul flows of spirits strives to reach the rest of the heavenly homeland as if to the safe station of the shore. Where it is well said, that the ship was in the midst of the sea, and he alone on the land. Because sometimes the Church, by such pressures of the pagans, is not only afflicted but also defiled to such an extent that (if it could be done) its Redeemer seems to have entirely deserted it for a time. Whence comes that voice of it amidst the waves and storms of sweeping temptations, and seeking the help of his protection with groaning clamor, "Why, O Lord, have you withdrawn far off? You despise in times of necessity, in tribulation" (Ps. IX)? Which likewise exposes the voice of the persecuting enemy, adjoining the following of the Psalm: "For he has said in his heart, God has forgotten; he has turned away his face, that he see not to the end" (Ibid.). But indeed He does not forget the prayer of the poor, nor does He turn away his face from those who hope in Him: rather, He both helps those struggling with enemies to overcome and crowns the victors forever. Whence also here it is openly said, that he saw them toiling in rowing. For the Lord saw them laboring in the sea, although he was himself placed on the land, because even if sometimes he seems to delay imparting help to the troubled, nonetheless he supports them with the regard of his mercy so they do not fail in tribulations, and sometimes even with manifest help, having conquered adversities, as if treading upon and calming the waves, he liberates, as here also it is subsequently insinuated when it is said: — On the Gospel of Mark
Marcos 6:47-52
[(as quoted by Aquinas, AD 1274)] (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. But mystically, the toil of the disciples in rowing, and the contrary wind, mark out the labours of the Holy Church, who amidst the beating waves of the world, and the blasts of unclean spirits, strives to reach the repose of her celestial country. And well is it said that the ship was in the midst of the sea, and He alone on land, for sometimes the Church is afflicted by a pressure from the Gentiles so overwhelming, that her Redeemer seems to have entirely deserted her. But the Lord sees His own, toiling on the sea, for, lest they faint in tribulations, He strengthens them by the look of His love, and sometimes frees them by a visible assistance. Further, in the fourth watch He came to them as daylight approached, for when man lifts up his mind to the light of guidance from on high, the Lord will be with him, and the dangers of temptations will be laid asleep. — Catena Aurea by Aquinas
Marcos 6:48
And in the fourth watch of the night He came to them, walking on the sea. Military stations and watches are divided into periods of three hours each. Therefore, when it says that the Lord came to them in the fourth watch of the night, it shows that they were in danger all night, and help was given to them at the end of the night. — On the Gospel of Mark
Marcos 6:48
They struggle through the entire dark time of the night, but as dawn approaches and the morning star promises the rise of the sun and day, the Lord comes, walking over, and subdues the swelling waves of the sea. For when human frailty, beset with pressures, considers its own weakness, it sees nothing concerning itself but the darkness of distress and the heat of fighting enemies. But when it lifts its mind to the light of heavenly protection and the gifts of perpetual reward, it sees, as it were, the sudden appearance of the morning star among the shadows of the night, which announces the coming day. For the morning star, for the most part, is said to illuminate three hours of the night, that is, the entire morning watch. And the Lord will come who, when the dangers of temptations have been lulled, will grant full confidence of freedom through His protection. It follows: — On the Gospel of Mark
Marcos 6:48
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Buty Theodorus, who was Bishop of Phanara, wrote that the Lord had no bodily weight in His flesh, and walked on the sea without weight; but the Catholic faith declares that He had weight according to the flesh. For Dionysius says, We know not how without plunging in His feet, which had bodily weight and the gravity of matter, He could walk on the wet and unstable subtance. — Catena Aurea by Aquinas
Marcos 6:48
And he wanted to pass them by. But when they saw him walking on the sea, they thought he was a ghost, and they cried out. For they all saw him and were troubled. Even now heretics think the Lord was a ghost and did not truly take on flesh from the virgin. Indeed, Theodore of Pharan, once a bishop, wrote that the Lord did not have physical weight according to the flesh but walked on the sea without weight and body. But the Catholic faith professes that he had weight according to the flesh, a corporeal burden, and walked on the waters with weight and bodily burden without sinking his feet. For Dionysius, an eminent writer among the ecclesiastical, in his works on the Divine Names, speaks thus: For we do not understand how from the virgin's blood by a law beyond natural formation, and how with feet set without sinking, bearing bodily weight and material burden, he walked on the wet and unstable substance. But how the Lord wished to pass by them, as if strangers, whom he had come to deliver from the peril of shipwreck, except that, disturbed and frightened for a moment, but immediately freed, they might marvel all the more at the miracle of their deliverance and give greater thanks to their deliverer? For even in the tempests of persecutions which arise for the constancy of faith from the faithless, such divine providence is sometimes shown. For often the heavenly piety seemed to desert the faithful placed in tribulation so that it might seem as if Jesus wished to pass by the struggling disciples on the sea. Hence it is also in the psalmist, sweating in the struggle of the Church's martyrdom: Why have you forgotten me, why have you rejected me, and why do I go about mourning while the enemy afflicts me? While all my bones are being broken, etc. But the terrifying enemies say, Where is their God? (Psalm XLII) as if threatening shipwreck to the weary apostles. Their God himself says: When you pass through the waters, I will be with you, and the rivers will not overwhelm you. When you walk through the fire, you shall not be burned, and the flame shall not consume you (Isaiah XLIII). Hence it is rightly added here: — On the Gospel of Mark
Marcos 6:48-49
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Often then does the love of heaven seem to have deserted the faithful in tribulation, so that it may be thought that Jesus wishes to pass by His disciples, as it were, toiling in the sea. And still do heretics suppose that the Lord was a phantom, and did not take upon Him real flesh from the Virgin1. — Catena Aurea by Aquinas
Marcos 6:50
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. Nor is it to be wondered at that, when the Lord ascended into the boat, the wind ceased. For in whatever heart God is present by the grace of His love, soon all the battles of vices, and the opposing world, or evil spirits, are repressed and calmed. — On the Gospel of Mark
Marcos 6:51
And they were even more astounded within themselves. For they had not understood about the loaves. For their hearts were hardened. Indeed, the Lord showed that he was the creator of things in the miracle of the loaves: and in walking upon the waves, he taught that he had a body free from all the heaviness of sins: and in calming the winds and subduing the rage of the waves, he demonstrated that he ruled over the elements. But the disciples, still cardinal, did not yet recognize this to be God. And indeed, they were astonished at the magnitude of His virtues: yet they were not yet able to recognize in Him the truth of divine majesty. — On the Gospel of Mark
Marcos 6:51
[(as quoted by Aquinas, AD 1274)] (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. — Catena Aurea by Aquinas
Marcos 6:53
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. And see how great is the faith of the people of the land of Gennesaret, that they are not content with the salvation of those who are present only, but send out to other cities around, so that all may run to the healer. — On the Gospel of Mark
Marcos 6:54-55
[(as quoted by Aquinas, AD 1274)] (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. See too how great was the faith of the men of the land of Gennesaret, so that they were not content with the healing of those who were present, but sent to other towns round about, that all might hasten to the Physician; wherefore there follows, And ran through the whole region round about, and began to carry about in beds those that were sick, where they heard he was. — Catena Aurea by Aquinas
Marcos 6:56
And wherever he entered into villages, cities, or the countryside, they laid the sick in the marketplaces and begged him to let them touch even the fringe of his garment. And all who touched him were healed. Those who are unwell should not touch the body of Jesus, nor his whole garment, but the outermost fringe. And whoever touches it will be healed. Understand the fringe of his garment as the least commandment, which if anyone breaks, he will be called least in the kingdom of heaven: or the assumption of flesh by which we come to the word of God, and afterwards enjoy his majesty. — On the Gospel of Mark
Marcos 6:56
[(as quoted by Aquinas, AD 1274)] (ubi sup.) Again, in a mystical sense, do thou understand by the hem of His garment the slightest of His commandments, for whosoever shall transgress it shall be called the least in the kingdom of heaven, (Matt. 5:19) or else His assumption of our flesh, by which we have come to the Word of God, and afterwards, shall have the enjoyment of His majesty. — Catena Aurea by Aquinas