Marcos 6
Theophylact of Ohrid
Marcos 6:1
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. — Commentary on Mark
Marcos 6:1
[(as quoted by Aquinas, AD 1274)] After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee; wherefore it is said, And he went out from thence, and came into his own country. — Catena Aurea by Aquinas
Marcos 6:3
John was related to Jesus, in the following manner. Joseph, the Betrothed of the most pure Theotokos, had seven children by his previous wife—four sons, and three daughters whose names were Martha, Esther, and Salome. John was the son of Salome; therefore, Jesus was John's uncle. Because Salome was the daughter of Joseph—the "father of the Lord"—she was considered to be the Lord's sister; and her son, John, the Lord's nephew. Salome means "peaceful"; John means "the grace of her." May every soul understand that Christ's peace, which is offered to all men, calms the passions of the soul, and gives birth to divine grace within us. But a soul in turmoil, always battling with others and with itself, cannot be counted worthy of divine grace. Consider another marvelous thing about John. Only he is said to have three mothers: first, Salome, his natural mother; second, thunder, for he is a "son of thunder" (Mk 3:17), on account of his powerful proclamation of the Gospel ; and third, Mary, the Theotokos, concerning whom the Lord said to John, "Behold thy mother" (Jn 19:27). — Preface to the Four Gospels
Marcos 6:3
He comes also to expose the envious character of His countrymen; for whereas they ought to have marveled at the Lord, Who so adorned their homeland with both teaching and miracles, they instead despised the Lord on account of His humble origin. What an evil thing envy is! It always strives to obscure what is good and does not allow the envious to see it. So even now many, out of ill will and extreme baseness, dishonor certain people because of their lowly birth, even though they are worthy of every honor. — Commentary on Mark
Marcos 6:4
[(as quoted by Aquinas, AD 1274)] Or again, if the prophet has noble relations, his countrymen hate them, and on that account do not honour the prophet. — Catena Aurea by Aquinas
Marcos 6:4
The Lord speaks generally about all prophets, that they receive no honor in their homelands, among their kinsmen and household members. Do they have distinguished kinsmen? In that case, those kinsmen envy them and therefore dishonor them. Are they of humble origin? Again, they are disgraced for their humble origin. — Commentary on Mark
Marcos 6:5-6
[(as quoted by Aquinas, AD 1274)] 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 eyes. Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there. There follows, And he marvelled at their unbelief. — Catena Aurea by Aquinas
Marcos 6:5-6
The Lord could not perform miracles there not because He was powerless, but because those people were unbelieving. Sparing them, He does not perform miracles, lest they serve for the greater condemnation of those people as unbelievers even in the presence of miracles. On the other hand, miracle-working requires, first, the power of the one performing it, and second, the faith of those receiving the miracle. Since the second of these conditions was lacking here, that is, the faith of those in need of healing, it was not fitting for Jesus to perform miracles. And so we should understand that the evangelist's expression "and He could not" is used in place of — He did not see fit to. The Lord taught not only in the cities, but also in the villages, so that we might know that we too ought neither to neglect the small towns nor constantly visit the large cities, but that we must sow the word even in insignificant places. — Commentary on Mark
Marcos 6:6
[(as quoted by Aquinas, AD 1274)] The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord, in abandoned and lowly villages. Wherefore it is said, And he went round about the villages, teaching. — Catena Aurea by Aquinas
Marcos 6:7
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Marcos 6:7
Furthermore, not only did He Himself teach, but He also sends His disciples, and moreover in pairs of two, so that they might be bolder. For if He had sent them one by one, one alone could not have acted so boldly, and if He had sent more than two together, the number of apostles would not have sufficed for all the villages. So He sends them two by two: "Two are better than one," says Ecclesiastes (Eccl. 4:9). — Commentary on Mark
Marcos 6:8
He commands them to take nothing — neither a bag, nor money in their belt, nor bread — so as to teach them detachment from possessions and so that others, looking at them, might be moved to compunction when they teach non-possessiveness by themselves having nothing. Indeed, who would not be moved to compunction and stirred toward non-possessiveness, seeing that an apostle takes neither a bag nor bread, which is the most necessary thing for us? — Commentary on Mark
Marcos 6:8
[(as quoted by Aquinas, AD 1274)] Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing. — Catena Aurea by Aquinas
Marcos 6:10
[(as quoted by Aquinas, AD 1274)] That is, lest they should be accused of gluttony in passing from one to another. — Catena Aurea by Aquinas
Marcos 6:10
He bids them remain in one house, lest people think they change places for the sake of gluttony, wandering from one house to another. — Commentary on Mark
Marcos 6:11
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Marcos 6:11
From those who would not receive them, they were to shake off the dust from their feet, according to the Lord's words, as a sign that they had made a long journey for their sake and yet without benefit to them, or as a sign that they took nothing from them, not even the dust itself, but on the contrary shook even that off, so that it might serve as a testimony against them, that is, as a reproach. "Truly I say to you, it will be more tolerable for Sodom and Gomorrah on the day of judgment" than for those who do not receive you. For the Sodomites, having been punished here, will be punished more lightly there; moreover, the apostles were not sent to them. On the contrary, those who rejected the apostles will endure torments more severe than theirs. — Commentary on Mark
Marcos 6:13
[(as quoted by Aquinas, AD 1274)] It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy. — Catena Aurea by Aquinas
Marcos 6:13
Regarding the fact that the apostles anointed with oil, only Mark speaks of this, and also James, the brother of God, in his Catholic Epistle: "Is any sick among you? Let him call for the elders of the Church, and let them pray over him, anointing him with oil" (James 5:14). Oil is also beneficial against diseases; it serves for illumination, is used in a joyful state of spirit, and signifies the mercy of God and the grace of the Spirit, by which we are delivered from diseases and from which we receive both light, and joy, and spiritual gladness. — Commentary on Mark
Marcos 6:14
This Herod was the son of the Herod who slaughtered the infants. Though he was a tetrarch, Mark calls him king, using this title in a loose sense. Having heard of the Lord's miracles and being conscious that he had killed the righteous John without cause, Herod began to think that he had risen from the dead and upon his resurrection had received the power of working miracles. Previously John had not performed a single sign, but after the resurrection — so Herod thought — he received the power to work signs. — Commentary on Mark
Marcos 6:14
[(as quoted by Aquinas, AD 1274)] Or else, Herod, knowing that he without a cause had slain John, who was a just man, thought that he had risen from the dead, and had received through his resurrection the power of working miracles. — Catena Aurea by Aquinas
Marcos 6:15
[(as quoted by Aquinas, AD 1274)] For John confuted many men, when he said, Ye generation of vipers. It goes on, But others said, that it is a prophet, or as one of the prophets. — Catena Aurea by Aquinas
Marcos 6:15
But others said of Christ that He was Elijah, because He rebuked many, for example when He said: "O faithless generation!" — Commentary on Mark
Marcos 6:16
And Herod was afraid. So wretched was this man that he was afraid of a dead man! — Commentary on Mark
Marcos 6:17-18
[(as quoted by Aquinas, AD 1274)] The Evangelist Mark, taking occasion from what went before, here relates the death of the Forerunner, saying, For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. The law also commanded a brother to marry his brother's wife, if he died without children; but in this case there was a daughter, which made the marriage criminal: there follows, Therefore Herodias had a quarrel against him, and would have killed him; but she could not. — Catena Aurea by Aquinas
Marcos 6:17-18
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. And since Philip left a daughter, Herod should not have married his brother's wife even after his brother's death; for the Law commanded a brother to take his brother's wife only in the case when the latter had died childless. But in the present case a daughter remained; therefore, Herod's marriage was unlawful. — Commentary on Mark
Marcos 6:19-20
[(as quoted by Aquinas, AD 1274)] But see how great is the fury of lust, for though Herod had such an awe and fear of John, he forgets it all, that he may minister to his fornication. — Catena Aurea by Aquinas
Marcos 6:19-20
See how powerful the passion of carnal love is! Here is Herod, who had so much respect and fear for John, yet disregarded this in order only to satisfy his passion. — Commentary on Mark
Marcos 6:21-23
The feast goes merrily: Satan dances in the maiden, and an oath is given—lawless and godless, and above all senseless. — Commentary on Mark
Marcos 6:21-23
[(as quoted by Aquinas, AD 1274)] For during the banquet, Satan danced in the person of the damsel, and the wicked oath is completed. For it goes on, And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. — Catena Aurea by Aquinas
Marcos 6:24-25
[(as quoted by Aquinas, AD 1274)] The malignant woman begs that the head of John be given to her immediately, that is, at once, in that very hour, for she feared lest Herod should repent. — Catena Aurea by Aquinas
Marcos 6:24-25
"That you give me," says the wicked woman, "right now," at once. — Commentary on Mark
Marcos 6:26-29
[(as quoted by Aquinas, AD 1274)] 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. In a mystical way, however, Herod, whose name means, 'of skin,' is the people of the Jews, and the wife to whom he was wedded means vain glory, whose daughter even now encircles the Jews with her dance, namely, a false understanding of the Scriptures; they indeed beheaded John, that is, the word of prophecy, and hold to him without Christ, his head. — Catena Aurea by Aquinas
Marcos 6:26-29
But the reckless and lustful Herod feared to break his oath and therefore kills the righteous man, when he ought in this case to have violated the oath and not committed so terrible a crime (to keep an oath is not always good). A guardsman was the name for such a military man who was appointed by the community to execute and put to death criminals. One may also understand the passage under consideration in a figurative, spiritual sense. Thus, Herod represents the coarsely carnal Jewish people: he took a wife—false and absurd glory, whose daughter even now still dances and is in motion among the Jews—this is their deceptive knowledge of the Scriptures. They think they know the Scriptures, when in reality they do not know them, for they beheaded John, that is, the prophetic word, because they did not accept the Head of prophecy—I mean Christ. Therefore, if they possess the prophetic word, they possess it without the Head, that is, without Christ. — Commentary on Mark
Marcos 6:30
[(as quoted by Aquinas, AD 1274)] Let us also learn, when we are sent on any mission, not to go far away, and not to overstep the bounds of the office committed, but to go often to him, who sends us, and report all that we have done and taught; for we must not only teach but act. — Catena Aurea by Aquinas
Marcos 6:30
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). — Commentary on Mark
Marcos 6:31
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. — Commentary on Mark
Marcos 6:31
[(as quoted by Aquinas, AD 1274)] Again, He goes into a desert place from His humility. But Christ makes His disciples rest, that men who are set over others may learn, that they who labour in any work or in the word deserve rest, and ought not to labour continually. — Catena Aurea by Aquinas
Marcos 6:32
Furthermore, the Lord, not loving glory, withdraws to a deserted place. — Commentary on Mark
Marcos 6:33
[(as quoted by Aquinas, AD 1274)] So do thou not wait for Christ till He Himself call you, but outrun Him, and come before Him. — Catena Aurea by Aquinas
Marcos 6:33
Yet even here He was not hidden from those who sought Him. On the contrary, the people watched so attentively lest the Lord be hidden from them that they went ahead, that is, outran the apostles themselves and went to the place where Jesus intended to rest. So you too should go ahead of Jesus: do not wait for Him to call you, but rather hasten forward yourself to anticipate Him. — Commentary on Mark
Marcos 6:34
The Pharisees, being ravenous wolves, did not shepherd the people but devoured them. Therefore the people, bypassing them, gather to Christ, the true Shepherd. And Christ gives them food—first the more profitable and precious kind, in word, and then bodily food as well. — Commentary on Mark
Marcos 6:34
[(as quoted by Aquinas, AD 1274)] There follows, And Jesus when he came out saw much people, and was moved with compassion towards them, because they were as sheep having no shepherd. The Pharisees being ravening wolves did not feed the sheep, but devoured them; for which reason they gather themselves to Christ, the true Shepherd, who gave them spiritual food, that is, the word of God. Wherefore it goes on, And he began to teach them many things. For seeing that those who followed Him on account of His miracles were tired from the length of the way, He pitied them, and wished to satisfy their wish by teaching them. — Catena Aurea by Aquinas
Marcos 6:35-36
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. — Commentary on Mark
Marcos 6:35-36
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Marcos 6:37
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. The Lord, however, testing and trying them to see whether they had recognized His power—that He could feed the people—says, "You give them something to eat." To this the disciples, as if in reproach, point out to Him, on the one hand, the greatness of their own poverty, and on the other, the multitude of the people, as though He did not know this. In this difficulty they say, "Shall we go and buy two hundred denarii worth of bread and give it to them to eat?" — Commentary on Mark
Marcos 6:37
[(as quoted by Aquinas, AD 1274)] See now, how those who are disciples of Christ grow in love to man, for they pity the multitudes, and come to Christ to intercede for them. But the Lord tried them, to see whether they would know that His power was great enough to feed them. Wherefore it goes on, He answered, and said unto them, Give ye them to eat. But the disciples thought that He did not know what was necessary for the feeding of so large a multitude, for their answer shows that they were troubled. For it goes on, And they said unto him, Let us go and buy two hundred pennyworth, of bread, and give them to eat. — Catena Aurea by Aquinas
Marcos 6:39-40
[(as quoted by Aquinas, AD 1274)] We are given to understand that they lay down in parties, separate from one another, for what is translated by companies, is repeated twice over in the Greek, as though it were by companies and companies. — Catena Aurea by Aquinas
Marcos 6:39-40
Finally, the Lord has them all recline on the grass in separate groups—that is, as if at different tables. — Commentary on Mark
Marcos 6:41
[(as quoted by Aquinas, AD 1274)] 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. By this also He intimated to the crowd, that He could not be opposed to God, since He called upon God. And He gives the bread to His disciples to set before the multitude, that by handling the bread, they might see that it was an undoubted miracle. Or the two fishes are the discourses of fishermen, that is, their Epistles and Gospel. — Catena Aurea by Aquinas
Marcos 6:41
The Lord looks up to heaven, first, to teach us to ask for our food from God, and not from the devil, as do people who live by unrighteous gains; and second, to show the people that Christ is not an opponent of God, but on the contrary, He Himself calls upon God. He gives the loaves to the disciples so that they would not forget the miracle after having received the loaves with their own hands. — Commentary on Mark
Marcos 6:42-44
[(as quoted by Aquinas, AD 1274)] It goes on: And they did all eat, and were filled: and they took up twelve baskets full of the fragments. Twelve baskets of fragments remained over and above, that each of the Apostles, carrying a basket on his shoulder, might recognise the unspeakable wonder of the miracle. For it was a proof of overflowing power not only to feed so many men, but also to leave such a superabundance of fragments. Even though Moses gave manna, yet what was given to each was measured by his necessity, and what was over and above was overrun with worms. Elias also fed the woman, but gave her just what was enough for her; but Jesus, being the Lord, makes his gifts with superabundant profusion. — Catena Aurea by Aquinas
Marcos 6:42-44
And the twelve baskets of leftovers remain for the same purpose, so that each of the apostles, having carried a basket on his shoulders, would always keep the miracle in memory. And the fact that He not only fed such a multitude of people but also left over an abundance is a sign of the superabundant power in Christ. Moses, though he gave manna, gave only enough for each one's need, for in what was left over, worms bred. And Elijah, feeding the well-known widow, provided exactly as much as was sufficient for sustenance. But Jesus, as Master, produces such that there is a surplus. This is the historical meaning. In the figurative sense, the five loaves signify the books of Moses, which are five: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The two fish signify the words of the fishermen—the Apostle and the Gospel. By these our five senses are nourished, signified by the five thousand people. However, we cannot consume everything, but much will remain in surplus that only the apostles can carry. Thus, the more difficult aspects of understanding the Law and the Gospel we, who are still enslaved to the five senses, cannot bear, but only the apostles can. — Commentary on Mark
Marcos 6:45
"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. — Commentary on Mark
Marcos 6:46
And He, having dismissed the crowd, goes up to the mountain to pray alone, since prayer requires solitude and an undisturbed state. — Commentary on Mark
Marcos 6:46
[(as quoted by Aquinas, AD 1274)] But when He had dismissed the crowd, He goes up to pray, for prayer requires rest and silence. — Catena Aurea by Aquinas
Marcos 6:47-48
The Lord allows the disciples to be storm-tossed on the sea so that they might learn patience. For the same reason He does not appear to them immediately either, but allows them to be in danger from the storm the whole night, in order to train them to be patient and to await deliverance not at the very onset of dangers. — Commentary on Mark
Marcos 6:47-48
[(as quoted by Aquinas, AD 1274)] Now the Lord permitted His disciples to be in danger, that they might learn patience; wherefore He did not immediately come to their aid, but allowed them to remain in danger all night, that He might teach them to wait patiently, and not to hope at once for help in tribulations. For there follows, And he saw them toiling in rowing, for the wind was contrary unto them: and about the fourth watch of the night, he cometh unto them walking upon the sea. — Catena Aurea by Aquinas
Marcos 6:49-51
[(as quoted by Aquinas, AD 1274)] See again how Christ, though He was about to put an end to their dangers, puts them in greater fear. But He immediately reassured them by His voice, for it continues, And immediately he talked with them, and said unto them, It is I, be not afraid. Then by entering into the ship, the Lord restrained the tempest. For it continues, And he went up unto them into the ship, and the wind ceased. — Catena Aurea by Aquinas
Marcos 6:49-51
But notice also another circumstance, namely that before ending the danger, He casts them into even greater fear; for when they saw Him, they cried out in fright, thinking it was a ghost. Then the Lord immediately encourages them with His voice, saying: "Do not be afraid"; then, entering the boat, He gives them complete calm, because the wind suddenly ceased. To walk on the sea is a great miracle and belongs to the one true God alone; and the fact that there was confusion among the disciples and a contrary wind makes the miracle all the more exalted. — Commentary on Mark
Marcos 6:52
As for the apostles, not having recognized Christ from the miracle of the loaves, they recognized Him from the present miracle on the sea. Therefore one may suppose that Christ allowed them to be in danger also so that, not having recognized Him from the miracle of the loaves, they might now recognize Him from the miracle on the sea and derive benefit for themselves from it. — Commentary on Mark
Marcos 6:52
[(as quoted by Aquinas, AD 1274)] Great indeed is the miracle of our Lord's walking on the sea, but the tempest and the contrary wind were there as well, to make the miracle greater. For the Apostles, not understanding from the miracle of the five loaves the power of Christ, now more fully knew it from the miracle of the sea. Wherefore it goes on, And they were sore amazed in themselves. For they understood not concerning the loaves. — Catena Aurea by Aquinas
Marcos 6:53-55
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. For the miracle performed on the woman with the issue of blood had come to the knowledge of all and produced in them an even greater faith. — Commentary on Mark
Marcos 6:54
[(as quoted by Aquinas, AD 1274)] The Lord remained at the above-mentioned place for some time. Therefore the Evangelist subjoins, And when they had come out of the ship, straightway they knew him, that is, the inhabitants of the country. — Catena Aurea by Aquinas
Marcos 6:56
[(as quoted by Aquinas, AD 1274)] For they did not call Him to their houses that He might heal them, but rather the sick themselves were brought to Him. Wherefore it also follows, And whithersoever he entered into villages, or cities, or country, &c. For the miracle which had been wrought on the woman with an issue of blood, had reached the ears of many, and caused in them that great faith, by which they were healed. It goes on, And as many as touched him were made whole. — Catena Aurea by Aquinas
Marcos 6:56
They did not yet invite Him into their homes, but themselves brought the sick, beseeching to touch even the hem of His garment. For the miracle performed on the woman with the issue of blood had come to the knowledge of all and produced in them an even greater faith. — Commentary on Mark